T37n1751_觀無量壽佛經疏妙宗鈔

大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔

No. 1751 [cf. Nos. 365, 1750]

觀無量壽佛經疏妙宗鈔卷第一

宋四明沙門知禮述

此經義疏人悕凈報。故說聽者多矣。所稟寶雲師。首制記文。相沿至今。著述不絕。皆宗智者。豈有不知修心妙觀。感四凈土文義者耶。良以愍物情深適時智巧。故多談事相。少示觀門。務在下凡普沾緣種。方今嘉運。盛演圓乘慕學之徒。皆欲得旨而修證矣。故竭鄙思。鈔數千言。上順妙宗。略消此疏。適時之巧。非我所能。愿共有情。即心念佛。乃此鈔所以作也。天禧五年。歲在辛酉。重陽日下筆故序。

此之疏題。佛等八字。備舉經目。皆是所釋。唯疏一字是能釋也。今之五章。釋其八字。義稍委悉。入文自見。若欲預知可陳梗概。經是通號。余是別名。今且明別。佛說者。釋迦化主。四辯宣演也。觀者。總舉能觀。即十六觀也。無量壽佛者。舉所觀要。攝十五境也。且置能說。略明所說。能觀皆是一心三觀。所觀皆是三諦一境。毗盧遮那遍一切處。一切諸法皆是佛法。所謂眾生性德之佛。非自非他非因非果。即是圓常大覺之體。故起信論云。所言覺義者。謂心體離念。離念相者。等虛空界

【現代漢語翻譯】現代漢語譯本：《觀無量壽佛經疏妙宗鈔》卷第一

宋代四明沙門知禮撰述

這部經的義疏，人們希望能夠乾淨地回報（佛恩），所以聽講的人很多。我所稟承的寶雲師，首先製作了記文，相互沿襲至今，著述不絕。這些都宗奉智者大師（慧思禪師或智顗大師）。難道有人不知道修心妙觀，感應四種凈土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的文義嗎？實在是由於憐憫眾生的情感深厚，適應時宜的智慧巧妙，所以大多談論事相，很少開示觀門，務求使下等凡夫普遍沾染佛法的因緣種子。如今正值美好的時代，盛大地演說圓頓之教，仰慕學習的人，都想得到要旨而修證。所以我竭盡淺薄的思慮，撰寫數千字，上順妙宗（天臺宗），略微消解這部疏文。適應時宜的巧妙，不是我所能做到的。愿與所有有情眾生，以即心念佛（唸佛法門），這就是這部鈔的寫作目的。天禧五年，歲在辛酉年，重陽日下筆，所以作序。

這部疏的題目，『佛』等八個字，完整地舉出了經的題目，都是所要解釋的內容。只有『疏』這一個字是能解釋的。現在分為五章，解釋這八個字，義理稍微詳細，進入正文自然會明白。如果想要預先了解，可以陳述一個大概的輪廓。《經》是通名，其餘的是別名。現在且先說明別名。『佛說』，指的是釋迦牟尼佛（Sakyamuni），作為教化之主，以四辯（法、義、辭、樂說）宣揚佛法。『觀』，總括能觀之法，即十六觀（日想觀、水想觀、地想觀等）。『無量壽佛』（Amitabha），舉出所觀的要點，涵蓋十五種境界。暫且放下能說之人，略微說明所說之法。能觀之法都是一心三觀（空觀、假觀、中觀），所觀之境都是三諦（空諦、假諦、中諦）一境。毗盧遮那佛（Vairocana）遍一切處，一切諸法都是佛法。所謂眾生本具的性德之佛，非自、非他、非因、非果，就是圓滿常住的大覺之體。所以《起信論》說：『所說的覺義，是指心體遠離妄念。遠離妄念的相，等同虛空界。』

【English Translation】 English version: The Miaozong Chao (Notes on the Subtle Principles) to the Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Volume 1

Composed by Shramana Zhili of Siming during the Song Dynasty

People hoped to purely repay (the Buddha's grace) through this commentary on the sutra, so there were many listeners. My teacher, Baoyun, first created the written records, which have been passed down to this day, with writings constantly emerging. All of these revered the teachings of Zhi Zhe (慧思禪師 or 智顗大師). Could it be that anyone is unaware of the profound contemplation of cultivating the mind, and the textual meanings of responding to the four Pure Lands (the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Co-dwelling of Saints and Ordinary Beings)? It is truly because of the deep compassion for beings and the skillful wisdom of adapting to the times that they mostly discuss phenomena and rarely reveal the gates of contemplation, striving to allow even the lowest of ordinary beings to universally receive the seeds of Dharma affinity. Now is a wonderful time, with the perfect vehicle (圓乘) being greatly expounded, and those who admire and study it all wish to obtain the essence and cultivate realization. Therefore, I have exhausted my shallow thoughts to write several thousand words, in accordance with the subtle principles (of the Tiantai school), to slightly elucidate this commentary. The skill of adapting to the times is beyond my ability. I hope that all sentient beings will, with the mind itself, be mindful of the Buddha (Amitabha), which is the purpose for writing this Chao. Written on the Double Ninth Festival in the year Xin You, the fifth year of Tianxi, hence this preface.

The title of this commentary, the eight characters such as 'Buddha,' fully lists the title of the sutra, and all are what is to be explained. Only the one character 'Commentary' (疏) is what is capable of explaining. Now, it is divided into five chapters to explain these eight characters, with the meaning slightly detailed, and it will become clear upon entering the main text. If you want to know in advance, you can state a general outline. 'Sutra' (經) is the general name, and the rest are specific names. Now, let's first explain the specific names. 'Spoken by the Buddha' refers to Sakyamuni Buddha (釋迦牟尼佛), as the lord of teaching, proclaiming the Dharma with the four kinds of eloquence (法、義、辭、樂說). 'Contemplation' (觀) encompasses all methods of contemplation, namely the Sixteen Contemplations (日想觀, 水想觀, 地想觀, etc.). 'Amitabha Buddha' (無量壽佛) highlights the essential point of contemplation, covering fifteen realms. For now, setting aside the speaker, briefly explain what is spoken. All methods of contemplation are the One Mind Three Contemplations (空觀, 假觀, 中觀), and all objects of contemplation are the Three Truths (空諦, 假諦, 中諦) as One Realm. Vairocana Buddha (毗盧遮那佛) pervades all places, and all dharmas are the Buddha Dharma. The so-called Buddha of inherent nature possessed by sentient beings, is neither self, nor other, nor cause, nor effect, and is the body of perfect and constant great enlightenment. Therefore, the Awakening of Faith says: 'The meaning of awakening refers to the mind-essence being apart from thoughts. The aspect of being apart from thoughts is equal to the realm of empty space.'

無所不遍。法界一相即是如來常住法身。依此法身說名本覺。故知果佛圓明之體。是我凡夫本具性德故。一切教所談行法。無不為顯此之覺體。故四三昧通名唸佛。但其觀法為門不同。如一行三昧。直觀三道顯本性佛。方等三昧觀袒持顯。法華兼誦經。觀音兼數息。覺意歷三性。此等三昧歷事雖異。唸佛是同。俱為顯于大覺體故。雖俱唸佛。而是通途。顯諸佛體。若此觀門及般舟三昧。托彼安養依正之境。用微妙觀。專就彌陀。顯真佛體。雖托彼境。須知依正同居一心。心性遍周。無法不造。無法不具。若一毫法從心外生。則不名為大乘觀也。行者應知。據乎心性觀彼依正。依正可彰。托彼依正。觀於心性。心性易發。所言心性具一切法造一切法者。實無能具所具能造所造。即心是法。即法是心。能造因緣及所造法。皆悉當處全是心性。是故今觀。若依若正。乃法界心。觀法界境。生於法界。依正色心。是則名為唯依唯正唯色唯心唯觀唯境。故釋觀字。用一心三觀。釋無量壽用一體三身。體宗力用義並從圓。判教屬頓。五重玄義本是經中所詮觀法。大師預取解釋經題。欲令行者用此視法。入十六門而為修證。故於序文。以主包眾。以正收依。觀佛既即三身。觀余豈非三諦。寄語行者。觀雖深妙。本被初心。若能進功。

【現代漢語翻譯】無所不遍：指佛性或法性無處不在，遍及一切。法界一相即是如來常住法身：法界（宇宙萬有）的統一相狀就是如來（佛）永恒存在的法身（真理之身）。依此法身說名本覺：依據這個法身，稱之為本覺（眾生本自具有的覺悟）。故知果佛圓明之體，是我凡夫本具性德故：因此可知，已經證得佛果的佛，其圓滿光明的本體，是我們凡夫本來就具備的自性功德。一切教所談行法，無不為顯此之覺體：所有佛教經典所談論的修行方法，無不是爲了彰顯這個本覺的本體。故四三昧通名唸佛：所以四種三昧（禪定）都可以統稱爲念佛。但其觀法為門不同：只是它們觀修的方法和途徑不同。如一行三昧，直觀三道顯本性佛：例如一行三昧，直接觀修三道（空道、假道、中道），以顯現本有的佛性。方等三昧觀袒持顯：方等三昧通過觀修袒露持戒的形象來顯現。法華兼誦經：修持《法華經》時兼誦經文。觀音兼數息：修持觀音法門時兼用數息的方法。覺意歷三性：覺意法門經歷三性（遍計所執性、依他起性、圓成實性）。此等三昧歷事雖異，唸佛是同：這些三昧在經歷的事相上雖然不同，但唸佛的本質是相同的。俱為顯于大覺體故：都是爲了彰顯大覺的本體。雖俱唸佛，而是通途，顯諸佛體：雖然都稱爲念佛，但這是普遍的方法，顯現諸佛的本體。若此觀門及般舟三昧，托彼安養依正之境，用微妙觀，專就彌陀，顯真佛體：如果這個觀門以及般舟三昧，依託西方極樂世界（安養）的依報（環境）和正報（阿彌陀佛），用微妙的觀想，專注于阿彌陀佛，來顯現真實的佛體。雖托彼境，須知依正同居一心，心性遍周，無法不造，無法不具：雖然依託于外在的境界，但要知道依報和正報都存在於一心之中，心性遍及一切，沒有不能創造的，沒有不具備的。若一毫法從心外生，則不名為大乘觀也：如果有一絲一毫的法是從心外產生的，那就不能稱為大乘的觀修。行者應知，據乎心性觀彼依正，依正可彰：修行者應該知道，立足於心性來觀想外在的依報和正報，依報和正報就能顯現。托彼依正，觀於心性，心性易發：依託外在的依報和正報，來觀照心性，心性就容易顯發。所言心性具一切法造一切法者，實無能具所具能造所造：所說的心性具備一切法、創造一切法，實際上沒有能具備和所具備，沒有能創造和所創造。即心是法，即法是心：心就是法，法就是心。能造因緣及所造法，皆悉當處全是心性：能創造的因緣和所創造的法，都在當下完全是心性。是故今觀，若依若正，乃法界心：因此現在的觀修，無論是依報還是正報，都是法界的心。觀法界境，生於法界：觀想的是法界的境界，產生於法界。依正色心，是則名為唯依唯正唯色唯心唯觀唯境：依報、正報、色法、心法，這就可以稱為唯有依報、唯有正報、唯有色法、唯有心法、唯有觀想、唯有境界。故釋觀字，用一心三觀：所以解釋『觀』字，用一心三觀（空觀、假觀、中觀）。釋無量壽用一體三身：解釋『無量壽』（阿彌陀佛），用一體三身（法身、報身、應身）。體宗力用義並從圓：本體、宗旨、力量、作用，這些意義都從圓滿的角度出發。判教屬頓：判定的教義屬於頓悟法門。五重玄義本是經中所詮觀法：五重玄義（釋名、辨體、明宗、論用、判教）本來是經文中所詮釋的觀修方法。大師預取解釋經題，欲令行者用此視法，入十六門而為修證：大師預先取用這些來解釋經題，想要讓修行者用這種觀察方法，進入十六觀門來進行修持和證悟。故於序文，以主包眾，以正收依：所以在序文中，用主要的包含次要的，用正報收攝依報。觀佛既即三身，觀余豈非三諦：觀想佛既然就是三身，那麼觀想其他的難道不是三諦（空諦、假諦、中諦）嗎？寄語行者，觀雖深妙，本被初心：寄語修行者，觀修雖然深奧微妙，但本來是爲了初學者。若能進功：如果能夠精進修行。

【English Translation】 All-pervading: Refers to the Buddha-nature or Dharma-nature being omnipresent, extending to everything. The single aspect of the Dharmadhatu is the Dharmakaya of the Thus Come One, eternally abiding: The unified state of the Dharmadhatu (the universe and all phenomena) is the Dharmakaya (the body of truth) of the Tathagata (Buddha), which exists eternally. Based on this Dharmakaya, it is named Original Enlightenment: Based on this Dharmakaya, it is called Original Enlightenment (the inherent enlightenment that all beings possess). Therefore, it is known that the perfect and luminous essence of the Buddha of Fruition is the inherent virtuous nature of us ordinary beings: Thus, it can be known that the perfect and luminous essence of the Buddha who has attained Buddhahood is the inherent virtuous nature that we ordinary beings originally possess. All teachings and practices discussed in the scriptures are to reveal this essence of enlightenment: All the methods of practice discussed in the Buddhist scriptures are to reveal this essence of Original Enlightenment. Therefore, the four Samadhis are collectively called Mindfulness of the Buddha: Therefore, the four types of Samadhi (meditative concentration) can all be collectively called Mindfulness of the Buddha. However, their methods of contemplation differ: It's just that their methods and paths of contemplation are different. For example, the One Practice Samadhi directly contemplates the Three Paths to reveal the Buddha of inherent nature: For example, the One Practice Samadhi directly contemplates the Three Paths (the path of emptiness, the path of provisional existence, and the path of the middle way) to reveal the inherent Buddha-nature. The Fangdeng Samadhi contemplates the manifestation of holding precepts with bare shoulders: The Fangdeng Samadhi reveals through contemplating the image of holding precepts with bare shoulders. The Lotus Sutra combines chanting the scriptures: When practicing the Lotus Sutra, combine chanting the scriptures. Avalokiteshvara combines counting breaths: When practicing the Avalokiteshvara Dharma, combine the method of counting breaths. The Intent of Enlightenment goes through the Three Natures: The Intent of Enlightenment Dharma goes through the Three Natures (the nature of universal discrimination, the nature of dependence on others, and the nature of perfect accomplishment). Although these Samadhis differ in their experiences, Mindfulness of the Buddha is the same: Although these Samadhis differ in the experiences they go through, the essence of Mindfulness of the Buddha is the same. All are for revealing the essence of Great Enlightenment: All are for revealing the essence of Great Enlightenment. Although all are called Mindfulness of the Buddha, it is a common path, revealing the essence of all Buddhas: Although all are called Mindfulness of the Buddha, it is a universal method, revealing the essence of all Buddhas. If this method of contemplation and the Pratyutpanna Samadhi rely on the environment of the Land of Bliss, using subtle contemplation, focusing solely on Amitabha, to reveal the true essence of the Buddha: If this method of contemplation and the Pratyutpanna Samadhi rely on the environment (the environment and Amitabha Buddha) of the Western Pure Land (Land of Bliss), using subtle contemplation, focusing solely on Amitabha Buddha, to reveal the true essence of the Buddha. Although relying on that environment, one must know that the environment and the Buddha reside in the same mind, the nature of the mind pervades all, there is nothing that it cannot create, nothing that it does not possess: Although relying on the external environment, one must know that the environment and the Buddha reside in the same mind, the nature of the mind pervades all, there is nothing that it cannot create, nothing that it does not possess. If even a hair of Dharma arises from outside the mind, then it cannot be called Mahayana contemplation: If even a trace of Dharma arises from outside the mind, then it cannot be called Mahayana contemplation. Practitioners should know that, based on the nature of the mind, contemplating the environment and the Buddha, the environment and the Buddha can be revealed: Practitioners should know that, based on the nature of the mind, contemplating the external environment and the Buddha, the environment and the Buddha can be revealed. Relying on that environment and the Buddha, contemplating the nature of the mind, the nature of the mind is easily revealed: Relying on the external environment and the Buddha, contemplating the nature of the mind, the nature of the mind is easily revealed. What is said about the nature of the mind possessing all Dharmas and creating all Dharmas, in reality, there is no possessor and possessed, no creator and created: What is said about the nature of the mind possessing all Dharmas and creating all Dharmas, in reality, there is no possessor and possessed, no creator and created. The mind is the Dharma, and the Dharma is the mind: The mind is the Dharma, and the Dharma is the mind. The causes and conditions that can create and the Dharmas that are created are all entirely the nature of the mind in that very place: The causes and conditions that can create and the Dharmas that are created are all entirely the nature of the mind in that very place. Therefore, in this contemplation, whether it is the environment or the Buddha, it is the mind of the Dharmadhatu: Therefore, in this contemplation, whether it is the environment or the Buddha, it is the mind of the Dharmadhatu. Contemplating the realm of the Dharmadhatu, arising from the Dharmadhatu: Contemplating the realm of the Dharmadhatu, arising from the Dharmadhatu. The environment, the Buddha, form, and mind, this is called only the environment, only the Buddha, only form, only mind, only contemplation, only realm: The environment, the Buddha, form, and mind, this can be called only the environment, only the Buddha, only form, only mind, only contemplation, only realm. Therefore, explaining the word 'contemplation,' using the One Mind Three Contemplations: Therefore, explaining the word 'contemplation,' using the One Mind Three Contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way). Explaining Amitayus using the One Body Three Bodies: Explaining 'Amitayus' (Amitabha Buddha), using the One Body Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). The essence, purpose, power, and function all come from the perspective of perfection: The essence, purpose, power, and function all come from the perspective of perfection. The classification of teachings belongs to the sudden enlightenment school: The classification of teachings belongs to the sudden enlightenment school. The Five Profound Meanings are originally the methods of contemplation explained in the scriptures: The Five Profound Meanings (explaining the name, identifying the substance, clarifying the purpose, discussing the function, and classifying the teachings) are originally the methods of contemplation explained in the scriptures. The master preemptively takes these to explain the title of the scripture, wanting to enable practitioners to use this method of observation to enter the Sixteen Contemplations for practice and realization: The master preemptively takes these to explain the title of the scripture, wanting to enable practitioners to use this method of observation to enter the Sixteen Contemplations for practice and realization. Therefore, in the preface, the main encompasses the secondary, and the Buddha encompasses the environment: Therefore, in the preface, the main encompasses the secondary, and the Buddha encompasses the environment. Since contemplating the Buddha is the Three Bodies, then contemplating the rest is not the Three Truths: Since contemplating the Buddha is the Three Bodies, then contemplating the rest is not the Three Truths (the truth of emptiness, the truth of provisional existence, and the truth of the middle way)? A message to practitioners, although contemplation is profound and subtle, it is originally for beginners: A message to practitioners, although contemplation is profound and subtle, it is originally for beginners. If one can advance in practice:

何憂不就。縱未入品。為因亦強。生至彼邦。得預大會。所見依正。微妙難思。速入聖階。度生亦廣。永異事善及小乘行。得往生者。如此土人宿圓修者。于諸座席見相殊常。聞法易悟。以此類彼。功在妙宗。但為戒福不精。無往生愿故。在穢土聞法入真。須懼娑婆不常值佛。縱遇善友色心不勝。難發我心。況塵境粗強。誠為險處。故須外加事懺內勤理觀。正助雙行加愿要制。必于寶剎速證無生。今解觀門其意在此。疏者疏也。決也。疏通抉擇上之義趣。通而不壅。令其行者得意修之故也。次能說人號。備于別傳及諸章記。有未知者須尋彼文。二釋文。初釋序三。初敘經觀意二。初正明觀行二。初敘意二。初對垢立凈二。初法二。初明二報苦樂。欲論觀行。先示二報苦樂之相。文有四句。一一皆論凈穢相對。初句以所成國土苦樂相對。安養凈國。但受諸樂故名樂邦。堪忍穢土多受眾苦。義言苦域。次句以能成物體貴賤相對。彼純七珍。略言金寶。此多眾穢略語泥沙。次句以初生受質。垢凈相對。此土六道具有四生。今就人中多從胎藏。母食冷熱及飢飽時。兒在胎中。如處寒熱倒懸山壓地獄之苦。故云胎獄。彼土九品。八從蓮生。下品之人雖經多劫。大本中說。疑心修善。生彼胎宮樂同忉利。況八九品不生疑惑。豈有苦

【現代漢語翻譯】現代漢語譯本何必憂慮不能往生呢？即使未能達到上品往生的程度，但作為往生的'因'，也已經非常強大了。一旦往生到極樂世界，就能參與殊勝的大會，所見到的極樂世界的莊嚴和佛菩薩的教誨，都是微妙難以思議的。這樣就能迅速進入聖人的階位，廣度眾生。這與只求人天福報的善行以及小乘修行是截然不同的。那些能夠往生的人，就像我們這個世界那些宿世修行圓滿的人一樣，在各種法會和場合中，所見到的景象與常人不同，聽聞佛法也更容易領悟。以此類推，往生的功德在於微妙的宗門。只是因為戒律和福德不夠精進，沒有強烈的往生願望，所以才會在污濁的娑婆世界聽聞佛法而證悟真理。必須警惕娑婆世界的無常，難以常常遇到佛陀。即使遇到善知識，自己的心力也不足以克服種種誘惑，難以發起堅定的往生之心。更何況娑婆世界的塵境粗糙而強烈，確實是危險的地方。所以必須在外部多做懺悔之事，在內部勤修理觀。正行和助行雙管齊下，加上堅定的願力，一定要在極樂世界迅速證得無生法忍。現在解釋觀門，其意義就在於此。『疏』，就是疏通，也是決斷。疏通抉擇上述的義理趣味，使其通達而不阻塞，讓修行人能夠領會其中的意義並加以修習。接下來是能說之人的名號，都記載在別傳以及各種章記中，有不知道的需要去查閱那些文獻。二、釋文。首先解釋序文，分為三部分。第一部分敘述經文和觀行的意旨，分為兩部分。第一部分正面闡明觀行，分為兩部分。第一部分敘述意旨，分為兩部分。第一部分針對垢穢而建立清凈，分為兩部分。第一部分是法，分為兩部分。第一部分闡明兩種果報的苦樂。想要論述觀行，首先要展示兩種果報苦樂的相狀。經文有四句，每一句都論述清凈和污穢的相對性。第一句以所成就的國土的苦樂相對。阿彌陀佛的安養凈國（Sukhavati），只有種種快樂，所以名為樂邦（Land of Bliss）。而我們所處的堪忍穢土（Saha world），多受種種痛苦，所以說是苦域。第二句以能成就的物體的貴賤相對。極樂世界純粹是七寶（seven treasures），簡稱為金寶。而我們這個世界多是污穢之物，簡稱為泥沙。第三句以初生時所受的形體，垢穢和清凈相對。我們這個世界的六道（six realms）都具有四生（four kinds of birth），現在就人道來說，大多是從胎藏（womb）中出生。母親吃冷熱食物以及飢餓或飽食的時候，嬰兒在胎中，就像處於寒冷或炎熱、倒懸、山壓的地獄之苦。所以說是胎獄。極樂世界的九品往生（nine grades of rebirth），八品是從蓮花中化生。下品往生的人，雖然經過很多劫，如《大本經》（Larger Sutra）中所說，因為疑心修善，所以往生到極樂世界的胎宮，享受如同忉利天（Trayastrimsa Heaven）的快樂。更何況八品和九品往生的人沒有疑惑，怎麼會有痛苦呢？

【English Translation】 English version Why worry about not being reborn? Even if one does not reach the level of upper grade rebirth, the 'cause' for rebirth is already very strong. Once reborn in the Land of Ultimate Bliss (Sukhavati), one can participate in the magnificent assemblies, and what one sees of the adornments of the Pure Land and the teachings of the Buddhas and Bodhisattvas are subtle and inconceivable. In this way, one can quickly enter the ranks of the sages and widely liberate sentient beings. This is completely different from seeking only human and heavenly blessings through good deeds and the practices of the Small Vehicle (Hinayana). Those who are able to be reborn are like those in this world who have cultivated to perfection in past lives. In various Dharma assemblies and occasions, what they see is different from ordinary people, and they are able to understand the Dharma more easily. By analogy, the merit of rebirth lies in the subtle Dharma gate. It is only because one's precepts and blessings are not diligent enough, and one does not have a strong aspiration for rebirth, that one hears the Dharma and realizes the truth in the defiled Saha world. One must be wary of the impermanence of the Saha world, where it is difficult to encounter the Buddha often. Even if one encounters good teachers, one's own mental strength is not enough to overcome various temptations, and it is difficult to generate a firm aspiration for rebirth. Moreover, the defiled environment of the Saha world is coarse and strong, and it is indeed a dangerous place. Therefore, one must externally perform more acts of repentance and internally diligently cultivate contemplation. Practice both the primary and auxiliary practices, and add a firm vow, so that one will surely quickly attain non-birth in the Land of Treasures. Now, explaining the gate of contemplation, its meaning lies in this. 'Commentary' means to elucidate, and also to decide. To elucidate and decide the above-mentioned meanings and interests, so that it is clear and unobstructed, allowing practitioners to understand its meaning and cultivate it. Next is the name of the speaker, which is recorded in the separate biographies and various commentaries. Those who do not know should look up those documents. 2. Explanation of the Text. First, explain the preface, which is divided into three parts. The first part narrates the intention of the sutra and the practice of contemplation, which is divided into two parts. The first part directly explains the practice of contemplation, which is divided into two parts. The first part narrates the intention, which is divided into two parts. The first part establishes purity in contrast to defilement, which is divided into two parts. The first part is the Dharma, which is divided into two parts. The first part explains the suffering and happiness of the two kinds of retribution. If one wants to discuss the practice of contemplation, one must first show the characteristics of the suffering and happiness of the two kinds of retribution. The text has four sentences, each of which discusses the relativity of purity and defilement. The first sentence contrasts the suffering and happiness of the lands that are achieved. Amitabha Buddha's Land of Bliss (Sukhavati) only has all kinds of happiness, so it is called the Land of Bliss. And the Saha world (Saha world) where we are located suffers all kinds of suffering, so it is said to be a realm of suffering. The second sentence contrasts the nobility and inferiority of the objects that can be achieved. The Land of Ultimate Bliss is purely of the seven treasures (seven treasures), referred to as gold and jewels. And our world is mostly defiled things, referred to as mud and sand. The third sentence contrasts the defilement and purity of the form received at the time of first birth. The six realms (six realms) of our world all have four kinds of birth (four kinds of birth). Now, in terms of the human realm, most are born from the womb. When the mother eats cold or hot food, and when she is hungry or full, the baby in the womb is like being in the suffering of cold or heat, upside down, and being crushed by mountains in hell. Therefore, it is said to be a womb prison. The nine grades of rebirth (nine grades of rebirth) in the Land of Ultimate Bliss, eight grades are born from lotus flowers. Those who are reborn in the lower grades, although after many kalpas, as stated in the Larger Sutra (Larger Sutra), because they cultivate good deeds with doubt, they are reborn in the womb palace of the Land of Ultimate Bliss, enjoying happiness like the Trayastrimsa Heaven (Trayastrimsa Heaven). Moreover, how can those who are reborn in the eighth and ninth grades have suffering if they have no doubts?

耶。是故華池受生即樂。次句以生后游處粗好相對。此則荊棘叢林。彼則金渠玉樹。然此四句雖一一句。苦樂相對。意則對穢顯彼凈相。又復應知。四句之文似唯顯示同居二土。據下明宗。具論四。土凈穢之相。以後驗此不專同居。當知四句一一通於四種凈穢。見思輕重。則感同居樂邦苦域。體析巧拙。則感方便樂邦苦域。次第頓入。則感實報樂邦苦域。分證究竟。則感寂光樂邦苦域。以例金寶泥沙。胎獄華池棘林瓊樹。亦復如是。一家制立。正文與序必不相違。但序總示。文宗別說。是故似異。問下三凈土既皆有相。則可論于金寶等事。寂光之凈已全無相。如何可說金寶華池及以瓊樹。答經論中言寂光無相。乃是已盡染礙之相。非如太虛空無一物。良由三惑究竟清凈。則依正色心究竟明顯。故大經云。因滅是色獲得常色。受想行識亦復如是。仁王稱為法性五陰。亦是法華世間相常。大品色香無非中道。是則名為究竟樂邦。究竟金寶。究竟華池。究竟瓊樹。又復此就舍穢究盡取凈窮源。故苦域等判屬三障樂邦。金寶以為寂光。若就凈穢平等而談。則以究竟苦域泥沙而為寂光。此之二說但順悉檀無不圓極。問佛無上報是即理之事。可論金等。究竟寂光是即事之理。豈有金等。若其同有事理既混。如何分於二土義耶。答佛

【現代漢語翻譯】現代漢語譯本因此，華池受生是快樂的。下一句用生后遊歷之處的粗陋與美好相對比。這裡是荊棘叢林，那裡是金渠玉樹。然而，這四句雖然一句一句地苦樂相對，但其意圖在於通過對比污穢來彰顯彼土的清凈相。又應當知道，這四句的文字似乎只顯示了同居二土（凡聖同居土和方便有餘土）。根據下文闡明宗義，全面論述四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的凈穢之相。以後驗證這一點，可知這不單單指同居土。應當知道，這四句每一句都貫通於四種凈穢。見思惑的輕重，就感得同居土的樂邦或苦域；體悟分析的巧妙或笨拙，就感得方便土的樂邦或苦域；次第或頓悟的進入，就感得實報土的樂邦或苦域；分證或究竟的證悟，就感得寂光土的樂邦或苦域。以金寶、泥沙、胎獄、華池、棘林、瓊樹為例，也是如此。一家之言的制立，正文與序文必定不會相違背，只是序文總括地顯示，正文分別地解說，所以看起來不同。下面提問：三凈土既然都有相，那麼可以討論金寶等事。寂光土的清凈已經完全沒有相，如何可以說金寶華池以及瓊樹呢？回答說，經論中說寂光土無相，乃是已經窮盡了染污障礙之相，不是像太虛空一樣什麼都沒有。正是由於三惑（見思惑、塵沙惑、無明惑）究竟清凈，那麼依報和正報的色心就究竟明顯。所以《大般涅槃經》說，『因滅是色，獲得常色，受想行識也是這樣。』《仁王經》稱之為法性五陰，也是《法華經》所說的世間相常。《大品般若經》說色香無非中道，這就是所謂的究竟樂邦，究竟金寶，究竟華池，究竟瓊樹。又因為這是捨棄污穢，窮盡根源而取清凈的，所以苦域等判屬於三障，樂邦、金寶被認為是寂光土。如果就凈穢平等而談，那麼就以究竟的苦域泥沙作為寂光土。這兩種說法只是順應各種根機，沒有不圓滿究竟的。提問：佛的無上報身是即理之事，可以討論金等。究竟寂光是即事之理，怎麼會有金等呢？如果它們同樣具有事和理，那麼事理就混淆了，如何區分二土的意義呢？回答說：

【English Translation】 English version Therefore, being born in the Hwa-chi (Lotus Flower Pond) is joyful. The next sentence contrasts the crudeness and beauty of the places one travels after birth. Here is a thorny jungle, there are golden canals and jade trees. However, although these four sentences contrast suffering and joy one by one, their intention is to highlight the purity of that land by contrasting it with defilement. Furthermore, it should be known that the text of these four sentences seems to only show the Two Lands of Co-dwelling (Land of Co-dwelling of Saints and Ordinary Beings and Land of Expedient Means with Remainder). According to the following explanation of the doctrine, a comprehensive discussion of the pure and impure aspects of the Four Lands (Land of Eternally Tranquil Light, Land of Actual Reward and Adornment, Land of Expedient Means with Remainder, Land of Co-dwelling of Saints and Ordinary Beings) will be given. Verifying this later, it can be known that this does not only refer to the Land of Co-dwelling. It should be known that each of these four sentences is connected to the four kinds of purity and impurity. The lightness or heaviness of the afflictions of views and thoughts (見思惑), one experiences the joyful land or suffering realm of the Land of Co-dwelling; the skillfulness or clumsiness of analytical understanding, one experiences the joyful land or suffering realm of the Land of Expedient Means; the gradual or sudden entry, one experiences the joyful land or suffering realm of the Land of Actual Reward; the partial or ultimate realization, one experiences the joyful land or suffering realm of the Land of Eternally Tranquil Light. Taking gold and jewels, mud and sand, the womb-prison, the Hwa-chi (Lotus Flower Pond), thorny forests, and jade trees as examples, it is also like this. The establishment of a single school's teachings must not contradict the preface and the main text, but the preface shows it in general, and the main text explains it separately, so it seems different. The following question: Since the Three Pure Lands all have form, then one can discuss matters such as gold and jewels. The purity of the Land of Eternally Tranquil Light is completely without form, how can one speak of gold and jewels, the Hwa-chi (Lotus Flower Pond), and jade trees? The answer is that the sutras and treatises say that the Land of Eternally Tranquil Light is without form, which means that the form of defilement and obstruction has been exhausted, not that it is like the empty space with nothing in it. It is precisely because the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance) are ultimately purified, then the environment and the beings' mind and form are ultimately clear. Therefore, the Nirvana Sutra says, 'Because the cause of form is extinguished, one obtains eternal form, and so are feeling, conception, volition, and consciousness.' The Benevolent Kings Sutra calls them the five aggregates of Dharma-nature, which is also the constant aspect of the world spoken of in the Lotus Sutra. The Perfection of Wisdom Sutra says that form and scent are none other than the Middle Way, and this is what is called the ultimate joyful land, ultimate gold and jewels, ultimate Hwa-chi (Lotus Flower Pond), and ultimate jade trees. Furthermore, because this is abandoning defilement, exhausting the source, and taking purity, the suffering realms are judged to belong to the three obstacles, and the joyful lands and gold and jewels are considered to be the Land of Eternally Tranquil Light. If one speaks of purity and impurity equally, then the ultimate suffering realm of mud and sand is taken as the Land of Eternally Tranquil Light. These two explanations only accord with various capacities and are all perfectly complete. Question: The Buddha's unsurpassed reward body is a matter of principle, so one can discuss gold and so on. The ultimate Land of Eternally Tranquil Light is the principle of reality in phenomena, how can there be gold and so on? If they both have phenomena and principle, then phenomena and principle are confused, how can one distinguish the meaning of the Two Lands? The answer is:

無上報是究竟始覺。上品寂光是究竟本覺。始本既極豈分二體。應知二土縱分事理實非有無。豈真善妙有而非理邪。秘藏之理豈同小空。故此事理二名一體。以複本故。名無上報事也。以複本故。名上寂光理也。故妙樂云。修得四德。本有四德。二義齊等。方是遮那身土之相。況凈名疏。顯將寂光為佛依報。故知定執報土有金寶等。寂光定無。斯乃迷名全不知義矣。二誠由下。明二因心行。誠實也。由從也。報之凈穢實從心行二因致感。心即迷了二心。行即違順二行。六道三教迷三德性。為三惑染。故曰垢心。身口諸業違理有作。皆名惡行。此之心行感四穢土。沉下粗淺也。唯圓頓教了三德性。離三惑染。方名凈心。身口諸業順理無作。稱為善行。此之心行感四凈土。高昇深妙也。心雖本一。以迷了故。須分垢凈。行業雖同。以違順故。須開善惡。從此二因感報凈穢。應知圓人。以上寂光而為觀體。凡聖因位皆即究竟。不同別人要心只齊一十二品。故分證穢。正在別教。問至理微妙不垢不凈。無取無舍。今立垢凈令人取捨。既乖妙理即非上乘。何得名為修心妙觀顯一實相。答據名求義萬無一得。以義定名萬無一失。良以理外理內。小乘大乘。漸次圓頓。所立名言率多相似。須以邪正定其內外。次以空中甄其小大。復以

【現代漢語翻譯】現代漢語譯本無上報（最高報身）是究竟始覺（開始覺悟）。上品寂光（最上寂光土）是究竟本覺（本來覺悟）。始覺和本覺既然達到極致，怎麼能分為兩個實體呢？應當知道，報土和寂光土雖然分為事和理，但實際上並非有和無的對立。難道真正的善妙是有而非理嗎？秘藏之理不同於小乘的空。因此，事和理這兩個名稱是一體的。因為恢復了本來的狀態，所以稱為無上報事。因為恢復了本來的狀態，所以稱為上品寂光理。所以妙樂大師說：『修得的四德，和本有的四德，兩種意義相等，才是遮那佛（毗盧遮那佛）的身土之相。』況且《凈名疏》中，明顯地將寂光土作為佛的依報。所以要知道，如果執著地認為報土有金銀珠寶等，而寂光土一定沒有，這就是迷惑于名稱而完全不瞭解其含義了。下面從『二誠由下』開始，說明兩種因心和因行。『誠』是真實的意思，『由』是從的意思。報土的清凈或污穢，實際上是從心行這兩種因所導致的感應。心就是迷惑和覺悟兩種心，行就是違背和順從兩種行為。六道眾生和三教之人，迷惑於三德性（法身德、般若德、解脫德），被三種煩惱所污染，所以叫做垢心。身口意所造作的諸種行為，違背真理而有所作為，都叫做惡行。這樣的心行感應到四種穢土，沉淪於低下粗淺的境界。只有圓頓教才能了悟三德性，遠離三種煩惱的污染，才叫做凈心。身口意所造作的諸種行為，順應真理而無所作為，稱為善行。這樣的心行感應到四種凈土，高昇于深妙的境界。心雖然本來是一，但因為迷惑和覺悟的緣故，必須區分垢凈。行業雖然相同，但因為違背和順從的緣故，必須區分善惡。從此兩種因感應到清凈或污穢的果報。應當知道，修習圓教的人，以上品寂光土作為觀想的本體。凡夫和聖人的因位都即是究竟，不同於其他教派，心只能達到一十二品。所以分證的穢土，正是在別教中。有人問：『至理微妙，不垢不凈，無取無舍。現在設立垢凈，令人取捨，既然違背了妙理，就不是上乘。怎麼能稱為修心妙觀，顯現一實相呢？』回答說：『如果根據名稱來尋求意義，萬無一得。如果根據意義來確定名稱，萬無一失。因為在真理之外或之內，小乘、大乘、漸教、圓頓教，所設立的名言大多相似。必須用邪正來確定其內外，其次用空有來區分其大小，再用……』

【English Translation】 English version The Supreme Reward (Anuttara-phala, the highest reward body) is the ultimate initial awakening (adi-bodhi). The Highest Tranquil Light (Agra-śānta-prabhā, the highest Pure Land of Tranquil Light) is the ultimate original awakening (prakṛti-bodhi). Since the initial and original awakenings have reached their ultimate, how can they be divided into two entities? It should be known that although the Reward Land (phala-bhūmi) and the Tranquil Light Land (śānta-prabhā-bhūmi) are divided into phenomena and principle, in reality, they are not opposed as existence and non-existence. Could it be that true goodness and beauty exist but are not based on principle? The principle of the Secret Treasury (Guhya-kośa) is not the same as the emptiness of the Hinayana. Therefore, the two names of phenomena and principle are one entity. Because of restoring the original state, it is called the Supreme Reward phenomena. Because of restoring the original state, it is called the Highest Tranquil Light principle. Therefore, Great Teacher Miaole said: 'The four virtues attained through cultivation are equal in meaning to the four inherent virtues. Only then is it the aspect of the body and land of Vairocana Buddha (Biroshana Butsu).' Moreover, the Commentary on the Vimalakirti Sutra clearly regards the Tranquil Light Land as the dependent reward of the Buddha. Therefore, it should be known that if one stubbornly believes that the Reward Land has gold, silver, jewels, etc., while the Tranquil Light Land certainly does not, this is being deluded by names and completely not understanding their meaning. Below, starting from 'Because of the two sincerities,' it explains the two kinds of causal mind and causal action. 'Sincerity' means truthfulness, and 'because of' means arising from. The purity or impurity of the Reward Land is actually the result of the response caused by the two causes of mind and action. The mind is the two minds of delusion and enlightenment, and the action is the two actions of disobedience and obedience. Sentient beings in the six realms and people of the three teachings are deluded about the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue) and are defiled by the three afflictions, so it is called a defiled mind. All actions created by body, speech, and mind that go against the truth and involve activity are called evil actions. This kind of mind and action causes a response to the four impure lands, sinking into a low and shallow state. Only the Perfect and Sudden Teaching can realize the three virtues and be free from the defilement of the three afflictions, which is called a pure mind. All actions created by body, speech, and mind that accord with the truth and involve no activity are called good actions. This kind of mind and action causes a response to the four pure lands, ascending to a deep and wonderful state. Although the mind is originally one, it must be distinguished as defiled or pure because of delusion and enlightenment. Although actions are the same, they must be distinguished as good or evil because of disobedience and obedience. From these two causes comes the response of pure or impure retribution. It should be known that those who practice the Perfect Teaching take the Highest Tranquil Light Land as the object of contemplation. The causal position of ordinary beings and sages is the ultimate, unlike other teachings where the mind can only reach twelve stages. Therefore, the defiled land of partial realization is precisely in the Separate Teaching. Someone asks: 'The ultimate principle is subtle, neither defiled nor pure, without taking or rejecting. Now, establishing defilement and purity and causing people to take and reject, since it goes against the subtle principle, it is not the Supreme Vehicle. How can it be called the Wonderful Contemplation of Mind Cultivation, revealing the One Reality?' The answer is: 'If you seek meaning based on names, you will never gain anything. If you determine names based on meaning, you will never lose anything. Because outside or inside the truth, the Hinayana, Mahayana, Gradual Teaching, and Perfect Teaching all establish similar names. You must use right and wrong to determine their inside and outside, then use emptiness and existence to distinguish their smallness and greatness, and then use...'

漸頓分其別圓。則使名言纖毫不濫。方可憑之立乎觀行。是故今家評此等義。而用六句判于同異。所謂相破相修相即。各有二句。即六句也。今用此六判此相違。先以別義定其同名。所謂外道斷無不垢不凈見。二乘空理不垢不凈證。別教但中不垢不凈門。圓教秘藏不垢不凈理。復有四凈。外道欣厭執凈之見。二乘斷惑滅凈之證。別教離染漸凈之門。圓教即染頓凈之理。既知此已。乃可論于凈與不垢不凈相破之句。圓教頓凈破于別教二乘外道不垢不凈。圓教不垢不凈。破於三種之凈。相修句者。三種之凈。修于圓教秘藏不垢不凈。三種不垢不凈。修于圓教即染之凈。相即句者。圓教即染之凈。即是秘藏不垢不凈。秘藏不垢不凈。即是即染之凈。今之妙觀。即于染心觀四凈土。既照寂光。豈異秘藏不垢不凈邪。若謂今經舍穢取凈異於秘。藏雙非理者。何故韋提聞觀凈土。分證秘藏邪。應知今凈凈于垢凈。乃以垢凈平等之理。而為于凈土。名偏義圓。斯之謂矣。但以機緣舍穢心強。宜以凈門凈一切相。故今談凈與不垢不凈。全不相違。又復應知。取捨若極。與不取捨亦非異轍。二喻。形端喻凈因。了性凈心。順理善行。影直喻果。四凈土也。源濁喻穢因。迷性垢心。違理惡行。流昏喻果。四穢土也。若翻上喻。形曲影凹。自

可喻于逆修因果。若翻下喻。源凈流清。亦自可喻順修因果。今舉二喻各喻一種其義甚明。二故知下。就凈示修。上已對穢顯于凈相。故今就凈而明修法。前示二因。通云凈心及以善行。此明修相。故的指今十六妙觀三種凈業。於十六境不照三諦。豈明妙觀修三種福為三惑染。不稱凈業。妙觀是正。凈業為助。正助合行。能感四種極樂國土。得見三身彌陀世尊。文從互說。觀論生土。業論見佛。依正既俱。正助非隔。二然化下。示文二。初示教興二。初明興由革凡之化。要因近事。而為鴻漸。詮理之教。必藉機緣。方得興起。近事為漸通於諸化。今化別由殺逆之事欲令眾生厭濁世故。此教當機。是韋提希。華言思惟。善修觀故。二大聖下。明現土。佛是極聖。故稱為大。佛慈下被。名之曰垂。托韋提請。布所證理。名乘機演法。曜玉相等者。經云。爾時世尊放眉間光。遍照十方無量世界。還住佛頂化為金臺。如須彌山雖廣示等者。經云。十方妙國皆于中現。或有國土七寶合成。復有國土純是蓮華。乃至云。時韋提希白佛言。是諸國土雖復清凈。我今樂生極樂世界阿彌陀佛所。二使末下。示觀相二。初總標。使末俗等者。經云。如來今者教韋提希。及未來世一切眾生。觀于西方極樂世界。以佛力故。當得見彼清凈國土等

。二落日下。別示十六觀法不出三類。即依報正報。及三輩往生。今順此三。撮要而示。文自為三。初依報。初觀落日狀如懸鼓。令心堅住專想不移。此有二意。一令觀日心不馳散。二令心想正趣西方。故云用標送想之方。次觀清水。復想成冰。良以彼土琉璃為地。此地難想。且令想冰。冰想若成寶地可見。故云實表琉璃之地。次示樹觀。而經但云其諸寶樹七寶華葉無不具足。而無風吟天樂之事。乃取小本中語。成今樹觀之文。故彼經云。微風吹動眾寶行樹。及寶羅網。出微妙音。譬如百千種樂同時俱作。故云共天樂而同繁。次示池觀經云。有八池水。從如意珠王生。分十四支。黃金為渠。其摩尼水流澍華間。其聲微妙。演說苦空無常無我。諸波羅蜜等。故云將契經而合響。二觀肉下。示正報。先明觀音勢至二菩薩觀。以此二觀皆明肉髻故。經云。若有欲觀觀世音菩薩者。先觀頂上肉髻。次觀天冠。其餘眾相。亦次第觀之。勢至。經云。頂上肉髻如缽頭摩華。于肉髻上。有一寶瓶。盛諸光明。普現佛事。余諸身相如觀世音等無有異。斯是如來教示行者。想二大士觀法之要也。此二菩薩。次當補處。今為近侍。故云瞻侍者也。次示彌陀觀。經云。觀無量壽佛者。從一相好入。但觀眉間白毫。極令明瞭。見眉間白毫者。八

【現代漢語翻譯】現代漢語譯本：二、落日西沉之後，特別開示十六觀法，不出乎三類：即依報、正報，以及三輩往生。現在順著這三類，撮取要點而加以闡示。內容分為三部分。首先是依報觀。最初觀想落日，形狀如同懸掛的鼓，使心堅定專注於此，不要轉移。這有兩層意思：一是使觀想太陽的心不散亂，二是使心想正確地趨向西方。所以說，這是用來標示輸送意念的方法。其次是觀想清水，進而想像它變成冰。這是因為彼土以琉璃為地，此地難以想像，所以先讓人想像冰。冰的意象如果形成，寶地就可以看見。所以說，這實際上是爲了表現琉璃的地面。接著是樹觀，而經文只是說各種寶樹，七寶華葉，沒有不具備的，而沒有風吹奏天樂的事情。這是取自小本中的說法，成就了現在的樹觀之文。所以那部經說：『微風吹動各種寶行樹，以及寶羅網，發出微妙的聲音，譬如成百上千種樂器同時演奏。』所以說，這與天樂共同繁盛。接著是池觀，經文說：『有八個池水，從如意珠王中產生，分為十四支流，黃金為水渠。那摩尼寶珠般的水流灌注在花間，那聲音微妙，演說苦、空、無常、無我，各種波羅蜜等等。』所以說，這與佛經的教義相互呼應。其次，觀肉髻以下，闡示正報觀。首先說明觀世音菩薩、大勢至菩薩的觀想。因為這兩種觀想都著重於肉髻。經文說：『如果有人想要觀想觀世音菩薩，先觀想頂上的肉髻，其次觀想天冠，其餘各種相貌，也依次觀想。』大勢至菩薩，經文說：『頂上的肉髻如同缽頭摩花，在肉髻上，有一個寶瓶，盛滿各種光明，普遍顯現佛事。其餘各種身相與觀世音菩薩等沒有差別。』這是如來教示修行人，觀想兩位大士觀想方法的要點。這兩位菩薩，接下來應當補處佛位，現在作為近侍。所以說，是瞻仰侍奉的人。接著闡示彌陀觀。經文說：『觀想無量壽佛的人，從一個相好入手，只觀想眉間的白毫，極力使它明亮清楚。見到眉間白毫的人，八

【English Translation】 English version: Second, after the setting sun, a special exposition of the sixteen contemplations, which fall into three categories: the dependent environment (依報), the principal reward (正報), and the three grades of rebirth (三輩往生). Now, following these three categories, I extract the essentials and explain them. The content is divided into three parts. First is the contemplation of the dependent environment. Initially, contemplate the setting sun, its shape like a suspended drum, making the mind firm and focused on it, without shifting. This has two meanings: first, to prevent the mind from wandering when contemplating the sun; second, to direct the mind's thought correctly towards the West. Therefore, it is said that this is used to indicate the method of sending thoughts. Next is the contemplation of clear water, and then imagine it turning into ice. This is because that land is made of lapis lazuli, which is difficult to imagine in this land, so first have people imagine ice. If the image of ice is formed, the precious land can be seen. Therefore, it is said that this is actually to represent the ground of lapis lazuli. Next is the contemplation of trees, but the sutra only says that the various precious trees, the leaves of the seven treasures, lack nothing, and there is no matter of the wind playing heavenly music. This is taken from the words in the smaller version, completing the current text of the tree contemplation. Therefore, that sutra says: 'A gentle breeze blows the various rows of precious trees, as well as the precious nets, emitting subtle sounds, like hundreds and thousands of kinds of music being played simultaneously.' Therefore, it is said that this is flourishing together with heavenly music. Next is the contemplation of ponds, the sutra says: 'There are eight ponds, produced from the Mani Jewel King, divided into fourteen branches, with gold as the canals. The water like Mani jewels flows and pours among the flowers, its sound is subtle, expounding suffering, emptiness, impermanence, non-self, various Paramitas, etc.' Therefore, it is said that this resonates with the teachings of the sutras. Secondly, below the contemplation of the fleshly protuberance (肉髻), the contemplation of the principal reward is explained. First, the contemplation of Avalokiteshvara Bodhisattva (觀世音菩薩) and Mahasthamaprapta Bodhisattva (大勢至菩薩) is explained. This is because both of these contemplations emphasize the fleshly protuberance. The sutra says: 'If someone wants to contemplate Avalokiteshvara Bodhisattva, first contemplate the fleshly protuberance on the top of the head, then contemplate the heavenly crown, and the rest of the various features, also contemplate them in order.' Mahasthamaprapta Bodhisattva, the sutra says: 'The fleshly protuberance on the top of the head is like a Padmaprabha flower (缽頭摩華), on the fleshly protuberance, there is a precious vase, filled with various lights, universally manifesting Buddha-deeds. The rest of the various body features are no different from Avalokiteshvara Bodhisattva, etc.' This is the essence of the method of contemplation that the Tathagata teaches practitioners to contemplate the two great Bodhisattvas. These two Bodhisattvas, next should fill the Buddha-position, now as close attendants. Therefore, it is said that they are those who look up to and serve. Next, the Amitabha contemplation (彌陀觀) is explained. The sutra says: 'Those who contemplate Amitayus Buddha (無量壽佛), start from one characteristic, only contemplate the white hair between the eyebrows, striving to make it bright and clear. Those who see the white hair between the eyebrows, eight

萬四千相自然當現。豈非教示觀法之門。故云念毫相而睹如來也。三及其下。示三輩觀。下疏判云。觀三品往生有二意。一令舍中下修上品故。二令識位高下。即大本三品故。此之二意初策自行。次則觀他。故今略敘。就策自行。即修觀行人功有淺深。致使往生相分三品。故云及其瞑目告終等也。初明上品上生及上品中生。以經明上生乘金剛臺。中生坐紫金臺。故云上珍臺也。次文成下。明上品下生。經云。即見自身坐金蓮華。文成印壞者。大經二十七云。譬如蠟印印泥。印與泥合。印滅文成。以喻凡夫現在陰滅中有陰生。今藉此文以喻往生菩薩此土陰滅彼國陰生。須知垂終自見坐金蓮身。已是彼國生陰故也。成論明極善極惡俱不經中陰。如𥎞矛離手也。上雖三品但是上輩。次總示三輩往生之者。俱出輪迴。言隨三輩者。非謂隨他。蓋是隨己所修。三輩行業皆能橫截五道。永得不退也。大本云。往生安養國橫截五惡道。五苦者。此方五道俱不免苦。天道縱樂還墮惡趣故。二可謂下。結嘆觀行。微行者。嘆三種業。雖是身口運為之善。今順理修。皆成無作幽微無相之行也。妙觀者。嘆十六觀。雖托安養依正之境。而皆稱性絕待照之。即不思議圓妙觀也。此之觀行能令修者達四凈土。縱具見思而能不退。誠為至極之道要妙

之術。如此嘆結意令聞者尚之修之。不肖之徒。輕欺生死不求不退。於斯要術生謗障人。痛哉痛哉。二此經下。敘經宗體。心觀者。經以觀佛而為題目。疏今乃以心觀為宗。此二無殊。方是今觀。良以圓解全異小乘。小昧唯心佛從外有。是故心佛其體不同。大乘行人。知我一心具諸佛性。托境修觀。佛相乃彰。今觀彌陀依正為緣。熏乎心性。心性所具極樂依正。由熏發生。心具而生。豈離心性。全心是佛全佛是心。終日觀心終日觀佛。是故經目與疏立宗。語雖不同。其義無別。又應須了。若觀佛者。必須照心。若專觀心。未必托佛。如一行三昧直觀一念。不託他佛而為所緣。若彼般舟及此觀法發軫即觀安養依正。而觀依正不離心性。故曰心觀。須知此觀不專觀心內外分之。此當外觀以由托彼依正觀故。是以經題稱為觀佛。若論難易今須從易。法華玄雲。佛法太高。眾生太廣。初心為難。心佛眾生三無差別。觀心則易。今此觀法非但觀佛。乃據心觀。就下顯高。雖修佛觀不名為難。是知今經心觀為宗。意在見佛。故得二說義匪殊途。又應了知。法界圓融不思議體。作我一念之心。亦復舉體作生作佛。作依作正。作根作境。一心一塵至一極微。無非法界全體而作。既一一法全法界作。故趣舉一即是圓融法界全分。既全法界

【現代漢語翻譯】現代漢語譯本之術。如此嘆結，意在令聞者崇尚並修習此法。那些不肖之徒，輕視生死，不求進步，反而對這重要的法術產生誹謗，阻礙他人修習，真是可悲可嘆啊！二、此經之下，敘述經的宗旨和本體。『心觀』，這部經以觀佛作為題目，而疏鈔現在以心觀作為宗旨，這兩者並沒有什麼不同，正是現在的觀法。這是因為圓滿的理解完全不同於小乘。小乘的理解是片面的，認為唯有心外的佛。因此，心和佛的本體是不同的。而大乘的修行人，知道我的一心中具足諸佛的佛性，依託外境來修習觀想，佛的相好自然顯現。現在的觀想阿彌陀佛的依報和正報作為助緣，熏習我們的心性。我們心性所具足的極樂世界的依報和正報，由熏習而生髮。心本來就具足，由熏習而生，怎麼會離開心性呢？完全的心就是佛，完全的佛就是心。終日觀心，就是終日觀佛。因此，經的題目和疏鈔所立的宗旨，語言雖然不同，但意義沒有差別。又應該明白，如果觀佛，必須照見自心。如果專心觀心，未必需要依託佛。比如一行三昧，直接觀想一念，不依託其他的佛作為所緣。如果像般舟三昧以及這種觀法，一開始就觀想安養凈土的依報和正報，而觀想依報和正報不離開心性，所以說是『心觀』。須知這種觀法不是專門觀心，內外分開。這應當是外觀，因為依託彼土的依報和正報來觀想的緣故。因此，經題稱為觀佛。如果論難易，現在必須從容易的入手。《法華玄義》說：『佛法太高深，眾生太廣博，對於初學者來說是困難的。心、佛、眾生三者沒有差別，觀心就容易了。』現在這種觀法，不僅僅是觀佛，而是依據心來觀想，就低就高。雖然修習佛觀，不稱為難。由此可知，這部經以心觀為宗旨，意在見佛。所以這兩種說法，意義並沒有不同。又應該瞭解，法界圓融，不可思議的本體，作為我一念之心，也完全作為生、作為佛，作為依報、作為正報，作為根、作為境。一心一塵，乃至一個極微小的東西，沒有不是法界全體而作的。既然每一法都是全法界所作，所以選取一個，就是圓融法界的全部分。

【English Translation】 English version This is the technique. Such praise and conclusion are intended to encourage listeners to admire and practice it. Those unworthy individuals, who belittle life and death and do not seek progress, instead slander and obstruct others from practicing this important technique, are truly lamentable! Secondly, following the title of this scripture, it describes the scripture's purpose and essence. 'Mind Contemplation' (Xin Guan), this scripture uses the contemplation of Buddha as its title, while the commentary now establishes mind contemplation as its purpose. These two are not different, and it is precisely the current method of contemplation. This is because the complete understanding is entirely different from the Hinayana (Xiao Cheng, Lesser Vehicle). The Hinayana's understanding is one-sided, believing that the Buddha exists only outside the mind. Therefore, the essence of the mind and the Buddha are different. However, practitioners of the Mahayana (Da Cheng, Great Vehicle) know that my one mind fully possesses the Buddha-nature of all Buddhas. By relying on external environments to cultivate contemplation, the excellent qualities of the Buddha naturally manifest. The current contemplation uses the adornments and rewards of Amitabha Buddha (Amituo Fo) as conditions to influence our mind-nature. The adornments and rewards of the Pure Land of Ultimate Bliss (Ji Le Shi Jie), which our mind-nature possesses, arise from this influence. Since the mind inherently possesses them and they arise from influence, how can they be separate from the mind-nature? The entire mind is the Buddha, and the entire Buddha is the mind. Contemplating the mind all day is contemplating the Buddha all day. Therefore, although the language of the scripture's title and the commentary's established purpose are different, their meanings are not different. Furthermore, it should be understood that if one contemplates the Buddha, one must illuminate one's own mind. If one focuses solely on contemplating the mind, one does not necessarily need to rely on the Buddha. For example, the One Practice Samadhi (Yi Xing San Mei) directly contemplates a single thought, without relying on another Buddha as the object of contemplation. If, like the Pratyutpanna Samadhi (Ban Zhou San Mei) and this method of contemplation, one begins by contemplating the adornments and rewards of the Pure Land of Peace and Nourishment (An Yang Jing Tu), and contemplating the adornments and rewards does not depart from the mind-nature, then it is called 'Mind Contemplation'. It should be known that this contemplation is not solely contemplating the mind, separating the internal and external. This should be external contemplation, because it relies on the adornments and rewards of that land for contemplation. Therefore, the scripture's title is called Contemplation of the Buddha. If discussing difficulty, one must now start from the easy. The Profound Meaning of the Lotus Sutra (Fa Hua Xuan Yi) says: 'The Buddha-dharma is too profound, sentient beings are too vast, which is difficult for beginners. The mind, Buddha, and sentient beings are not different, so contemplating the mind is easy.' This method of contemplation is not only contemplating the Buddha, but is based on mind contemplation, starting from the lower to reveal the higher. Although cultivating Buddha contemplation, it is not called difficult. From this, it can be known that this scripture takes mind contemplation as its purpose, with the intention of seeing the Buddha. Therefore, these two statements do not have different meanings. Furthermore, it should be understood that the Dharma Realm (Fa Jie) is perfectly integrated, an inconceivable essence, acting as my one thought, and also completely acting as birth, as Buddha, as adornments, as rewards, as roots, as environments. One mind, one dust, even one extremely small thing, there is nothing that is not made by the entire Dharma Realm. Since every single dharma is made by the entire Dharma Realm, therefore selecting one is the entire portion of the perfectly integrated Dharma Realm.

。有何一物不具諸法。如義例中。僻解師云。四教中圓。唯論心具一切諸法。身色依報則不論具。唯一頓頓方明三處皆具諸法。荊溪論曰。四教中圓。何嘗不云三處具法。稟今宗者。若云心具色等不具。同彼謬立漸圓之見。望彼頓頓。天地相懸。尚劣於彼。何預今宗。以一切法一一皆具一切法故。是故今家立於唯色唯香等義。若其然者。何故經論多以一心為諸法。總立觀境邪。良以若觀生佛等境。事既隔異。能所難忘。觀心法者近而復要。既是能造。具義易彰。又即能觀而為所照易絕念故。妙玄雲。三無差別觀心則易。縱觀他境亦須約心。此經正當約心觀佛也。實相為體者。心觀之宗。方能顯發中道實相深廣之體。所以者何。若於心外而觀佛者。縱能推理但見偏真。即如善吉觀佛法身。但證小理。今約唯心。觀佛依正當處顯發中實之體。中必雙照三諦具足。故云。此經心觀為宗。實相為體。文特於此。舉宗體者。成前敘觀。顯后敘題。成前者。以敘觀文雖具三觀四土之義。語且總略。恐失意者。謂但敘于同居凈土觀行之意故。敘觀畢。特示唯心妙觀之宗。以顯中道實相之體。實相既是常寂光土。若謂十六隻觀應佛依正之相。豈能顯此實相寂光若於十六用圓三觀。尚能感得寂光極樂。豈不能感三土極樂。以此成前樂邦。

金寶等諸文義。皆明四種凈土因果也。顯後者。行人若得此宗體意。則知敘題能說之佛。所說觀境徒眾依報。及以通名。如是諸義悉皆圓妙。非小非偏。方是今經首題名字。敘觀敘題兩楹之際。云乎宗體。其意在茲。三所言下。敘經題目二。初別題七字。具含能說所說能觀所觀正文釋名備顯其義。今序但明以勝攝劣攬別為總。立題之意也。以十六境佛境最勝。故云佛是所觀勝境。蓋十六觀不出依正及以徒主。若論依正。佛是正報。舉正收依。則攝日冰地樹等六觀也。若分徒主。佛是化主。述主包徒。則攝觀音勢至三輩等九觀也。故云觀雖十六言佛便周。故入正文以圓三觀釋乎能觀。以妙三身釋所觀佛。佛既總攝。餘十五境。豈不一一皆是圓妙三諦三觀邪。二經者下。通題。儒經講解。有茲二訓。萬代軌則。故訓法也。百王不易。故訓常也。佛經亦然。十界咸規。三世不易。復以由義而釋于經。由佛大聖金口。宣吐自證之法故。名為經。法華玄義委解通名。當宗學人不可不究。二入文二。初取義釋題二。初標列。注云云者。令依諸部明於通釋五章之義妙玄最委。故彼文云。就通作七番共解。一標章。二引證。三生起。四開合。五科簡。六觀心。七會異。標章令易憶持。起念心故。引證據佛語。起信心故。生起使不雜亂。

【現代漢語翻譯】現代漢語譯本金寶等諸文義，都闡明了四種凈土（四種清凈的佛國土）的因果關係。顯明後者，修行人如果領會了此宗的宗體意旨，就會明白敘題（經文的序言部分）中能說的佛，所說的觀境（觀想的對象），徒眾（聽法的弟子），依報（佛國土的莊嚴），以及通名（經的通用名稱）等各種含義，都圓滿而微妙，既不狹隘也不偏頗，這才是《觀經》首題名字的真正含義。敘觀和敘題兩者之間，所說的宗體，其意義就在於此。『三所言下』，敘述經的題目分為兩部分。首先是別題（經的特定名稱）七個字，完整地包含了能說（佛），所說（經的內容），能觀（修行者），所觀（觀想的對象），正文（經文的主體），釋名（解釋名稱）等，充分地顯明瞭它的意義。現在的序文只是說明用殊勝的來統攝次要的，用個別的來概括整體，這是立題的用意。因為十六種觀境中，佛境最為殊勝，所以說佛是所觀的殊勝境界。這十六觀實際上沒有超出依報（環境）和正報（佛身），以及徒眾和教主。如果從依報和正報來說，佛是正報，舉出正報就包含了依報，那麼就涵蓋了日想觀、冰想觀、地想觀、樹想觀等六種觀法。如果從徒眾和教主來說，佛是化主（教化的主），敘述教主就包含了徒眾，那麼就涵蓋了觀音、勢至、三輩往生等九種觀法。所以說，觀想雖然有十六種，但說到佛就周遍了。因此，進入正文用圓融的三觀來解釋能觀，用妙有的三身來解釋所觀的佛。佛既然總攝一切，那麼其餘的十五種觀境，難道不都是圓滿而微妙的三諦三觀嗎？『二經者下』，是通題（經的通用名稱）。儒家的經典講解，有這兩種訓釋：作為萬代的準則，所以用『法』來訓釋；百王都不能改變，所以用『常』來訓釋。佛經也是這樣，十界都遵循，三世都不會改變。又用『由』的含義來解釋『經』，因為佛是大聖，用金口宣說自己證悟的法，所以稱為『經』。《法華玄義》詳細地解釋了通名，本宗的學人不可不深入研究。『二入文二』，進入正文分為兩部分。首先是取義釋題（從意義上解釋題目），『注云云者』，是說要依據各種典籍來明白通釋五章的意義，《妙玄》最為詳盡。所以《妙玄》中說：『就通名作七番共同解釋。一是標章，二是引證，三是生起，四是開合，五是科簡，六是觀心，七是會異。』標章是爲了容易記憶和掌握，從而生起念心。引證是依據佛語，從而生起信心。生起是爲了不雜亂。

【English Translation】 English version The meanings of texts such as the Jin Bao (金寶) all clarify the causes and effects of the four Pure Lands (四種凈土). To highlight the latter, if a practitioner understands the essence of this school, they will know that the Buddha who speaks in the introduction (敘題), the objects of contemplation (觀境) spoken of, the assembly (徒眾), the dependent retributions (依報), and the general name (通名) are all perfectly wonderful, neither small nor biased. This is the true meaning of the title of the present Sutra. Between the introduction of contemplation and the introduction of the title, the essence of the school lies therein. 'Following '三所言下'', the narration of the Sutra's title is divided into two parts. First, the specific title (別題) of seven characters fully contains the speaker (能說) and the spoken (所說), the contemplator (能觀) and the contemplated (所觀), the main text (正文), and the explanation of the name (釋名), fully revealing its meaning. The present preface only clarifies the intention of establishing the title by using the superior to encompass the inferior and gathering the particular into the general. Because the Buddha realm is the most superior among the sixteen contemplations, it is said that the Buddha is the superior realm to be contemplated. These sixteen contemplations do not go beyond the dependent (依報) and the principal (正報), as well as the assembly and the master. If discussing the dependent and the principal, the Buddha is the principal retribution (正報). By mentioning the principal, the dependent is included, thus encompassing the six contemplations of the sun, ice, earth, and trees. If dividing the assembly and the master, the Buddha is the transformation master (化主). By describing the master, the assembly is included, thus encompassing the nine contemplations of Avalokiteśvara (觀音), Mahāsthāmaprāpta (勢至), and the three grades of rebirth (三輩往生). Therefore, it is said that although there are sixteen contemplations, mentioning the Buddha encompasses all. Thus, entering the main text, the contemplator is explained with the perfect three contemplations (圓三觀), and the contemplated Buddha is explained with the wonderful three bodies (妙三身). Since the Buddha encompasses everything, are not the remaining fifteen contemplations each perfectly wonderful with the three truths (三諦) and three contemplations? 'Following '二經者下'', is the general title (通題). In the explanation of Confucian classics, there are these two interpretations: as a standard for all generations, it is interpreted as 'law' (法); unchanging by a hundred kings, it is interpreted as 'constant' (常). The Buddhist scriptures are also like this, followed by the ten realms and unchanging through the three periods of time. Furthermore, the 'Sutra' (經) is explained with the meaning of 'from' (由), because the Buddha is a great sage who proclaims the Dharma (法) of his own enlightenment with his golden mouth, therefore it is called 'Sutra'. The profound meaning of the Lotus Sutra (法華玄義) explains the general name in detail, and students of this school must study it thoroughly. '二入文二', entering the main text is divided into two parts. First is explaining the title from its meaning (取義釋題). '注云云者' means to rely on various scriptures to understand the meaning of the five chapters of the general explanation, with the Profound Meaning (妙玄) being the most detailed. Therefore, the Profound Meaning says: 'Regarding the general name, there are seven common explanations: first, marking the chapters (標章); second, citing evidence (引證); third, arising (生起); fourth, opening and closing (開合); fifth, classifying and simplifying (科簡); sixth, contemplating the mind (觀心); seventh, harmonizing differences (會異).' Marking the chapters is for easy memorization and retention, thus giving rise to the mind of mindfulness. Citing evidence is based on the Buddha's words, thus giving rise to faith. Arising is to prevent confusion.

起定心故。開合料揀會異。等起慧心故。觀心即聞即行。起精進心故。五心立成五根。排五障成五力。乃至入三解脫。略說七重共意如此。今疏從略。但標五名也。

二隨釋五。初釋名二。初標。二一切下釋二。初對通略示二。初就三處論通別三。初約一化二。初釋二。初示諸題具通別。他釋經題皆以經字為能詮教。餘字並是所詮之義。作此分之。甚違佛旨。且人法譬皆是名字。豈非能詮。那得一向屬所詮義。經字不可一向屬教。如妙經云。法華經藏深固幽遠無人能到。又云。為佛護念植種德本。入正定聚。發救一切眾生之心。成就四法。必得是經。疏釋此四是開示悟入佛之知見。知見證理名為得經。此二豈非以理為經。金光明雲。十方諸佛常念是經。豈令諸佛但念于教。此例蓋多。不能備引。故知諸師。以能詮所詮釋眾經題。失旨之甚。今家皆用通別釋題方無所失。二通則下。明通別有三種。今解諸經通別二名。俱是能詮俱是所詮。良以通別各自具于教行理故。勿謂二名但在於教。須知通別自有教名行名理名。如一別題。佛說是教。觀即是行。無量壽佛是理。豈非別教別行別理。以此三別對于經字。即是通教通行通理今於三中。初明教通別二。初正明一化通名者。頓說漸說施權開權律論之外。皆名為經。故稱

通也。別名者。別相乃多。今從三種。謂人法譬。單三複三。並具足一以成七別。單三者。單人。如阿彌陀經等。單法。如大般涅槃經等。單譬。如梵網經等。復三者。人法。如文殊問般若經等。法譬。如妙法蓮華經等。人譬。如如來師子吼經等。人法譬具足者。如勝鬘師子吼一乘大方便方廣經等。以此七別與通。合標一代佛法。二今經下。別指此經。本論一化。言此經者。以明七別。此屬單人。是故言也。雖屬單人而人自分。能說釋迦。所說彌陀。以此二人而為別目。經同一化。故曰通名。據有觀字合是人法。能從於所。以人兼之。故略不示。然分通別。不同廣釋故未委悉。二為行下。行通別。諸經有用一種之行而為別名。以對通名。經即通行。若論別行。其數無量。卒難說盡。今以增數示於行人。似可領會。一如一行等。二如二智等。三如三觀等。四如四念等。五如五根等。六如六妙等。七如七覺等。八如八正等。九如九禪等。十如十度等。乃至百千萬億無量行也。此等別行皆趣涅槃。究竟四德略言常樂。約趣涅槃別行即通。故為行經。彼釋簽中。乃以因果判行通別。須知其意。非謂至果其行方通。欲知意者。據各修因名為行別。約趣一果。此別即通。斯乃別時論通。通時論別。豈唯行爾。教理亦然。如以機應對

教通別。佛以一音演說法。眾生隨類各得解。各解則機別。一音則應通。各解不離一音。一音不妨各解。如金光明玄。以能詮文字為教通。以能詮所以為教別。所以即是四悉檀也。一一悉檀皆用文字。一一文字不離悉檀。如以名實對理通別。多名不離一實。一實不妨多名。故三通別皆悉同時。悉類樂中管色之韻。約聲則通。約曲則別。通別二用不相妨礙三理雖下。理通別。名實相對名即是門。乃以四門彰一理也。亦是事別而對理通。良以諸經多用一事而彰于理。得理別名。如此經題以無量壽佛。名為別理。以對通名經則通理。若於一化以通別理解經題者。莫若四門以為別理。四門者有門。空門。雙亦門。雙非門。四門名通。須分四教。所謂三藏教。通教別教。圓教。四教各開有等四門。四四乃成一十六門。詮于別理成十六理。理尚非一。那得十六。然理無礙能應諸門。猶彼虛空其體實非方圓大小。以無礙故。故能隨彼方圓等物成無量相。從無量說即是別理。體是一空名為通理。無通不別無別不通。通別合標成一題目。二此約下。結五時之內。一一經題皆具通別。若不用此教行理判。徒分通別。全無所以也。然無量行會一常樂。四教四門同詮一理若專方等未堪此聞。乃是預取法華之意。跨節而談。于佛滅后。解釋諸經不

約法華寧窮一化。二更約下。約一題。一化經目通別二名。具教等三關涉既廣。思修或難故。就即今所解經題。明教行理。宛然可見。此三皆別。以對經字。即是三通。故云任運有通別意。欲使行者。即此一題。就說解教起能觀行見真佛理。三更就下。約一字。一題雖約而涉三名。今示一字。解行證三悉得具足。此復為二。初就說字兼含釋題。中說字最可顯于教行並理。故引釋論所行如所說句。以示說中含於行理。如者真如也。如名不異。一真覺性。物成無殊。三際平等。契此如理。方得心口說行不異。故金剛般若云。云何為人演說。如如不動。法華云。諸法空為座。處此為說法。事相解如。二物相似。以為不異。理觀解如。二物性一。方名不異。故釋經如是。三藏則以傳佛所說。似水傳瓶。名曰文如。衍教不爾。通以二諦相即為如。別則唯聞中道為如。圓以文字。性離為如。三教約此方曰文如。論就理觀心口理一。方得說行如如不異。此令說者行契如理也。二佛即下。就諸字互具釋。佛複本源究竟覺體。非寂非照。故屬法身。觀字即是清凈智慧寂而常照。故屬般若。無量壽是自在神通。照而常寂。故屬解脫。今將諸字。分對三德。深有所以。所以者何。向就一字明教行理。雖約說字義具於三。既約修辯。尚通前教。

【現代漢語翻譯】現代漢語譯本：約法華寧窮一化（《法華經》的要義在於歸於一乘）。二更約下（第二，更進一步探討）。約一題（探討經題）。一化經目通別二名（一乘經的題目包含通名和別名兩種）。具教等三關涉既廣（因為它包含教、行、理三方面，涉及範圍很廣），思修或難（思考和修行可能比較困難）。故就即今所解經題（所以，就現在所理解的經題），明教行理（闡明教、行、理）。宛然可見（清晰可見）。此三皆別（這三者都是別相），以對經字（相對於『經』字而言）。即是三通（『經』字是通相），故云任運有通別意（所以說自然而然地具有通相和別相的含義）。欲使行者（想要使修行者），即此一題（通過這一個經題），就說解教起能觀行見真佛理（就能通過解說教義，發起能觀之行，見到真佛之理）。三更就下（第三，更進一步探討）。約一字（探討一個字）。一題雖約而涉三名（一個經題雖然簡略，卻涉及教、行、理三個方面）。今示一字（現在闡釋一個字），解行證三悉得具足（解、行、證三個方面都能得到完備）。此復為二（這又分為兩個方面）。初就說字兼含釋題（首先，就『說』字，兼含解釋經題）。中說字最可顯于教行並理（『說』字最能顯現教、行、理）。故引釋論所行如所說句（所以引用《釋論》中『所行如所說』這句話），以示說中含於行理（來表明『說』中包含『行』和『理』）。如者真如也（『如』就是真如）。如名不異（『如』的含義是不異）。一真覺性（唯一的真實覺悟的本性），物成無殊（萬物的成就都沒有差別），三際平等（過去、現在、未來三際是平等的）。契此如理（契合這個真如之理），方得心口說行不異（才能做到心、口、說、行不異）。故金剛般若云（所以《金剛般若經》說），云何為人演說（如何為人演說），如如不動（如如不動的真理）？法華云（《法華經》說），諸法空為座（以諸法空性為座），處此為說法（安住於此而說法）。事相解如（從現象上理解『如』），二物相似（認為兩個事物相似），以為不異（就認為是不異）。理觀解如（從理性的觀照上理解『如』），二物性一（認為兩個事物的本性是一），方名不異（才能稱為不異）。故釋經如是（所以解釋經文是這樣）。三藏則以傳佛所說（三藏經典只是傳達佛所說的話），似水傳瓶（就像水從一個瓶子傳到另一個瓶子），名曰文如（叫做『文如』）。衍教不爾（大乘教義不是這樣），通以二諦相即為如（普遍認為二諦相即為『如』），別則唯聞中道為如（特別強調唯有證悟中道才是『如』），圓以文字性離為如（圓教認為文字的本性是遠離的，才是『如』）。三教約此方曰文如（三教依此才能說是『文如』）。論就理觀心口理一（從理性的觀照來說，心、口、理達到統一），方得說行如如不異（才能做到說和行如如不異）。此令說者行契如理也（這是爲了讓說法者，他的行為契合真如之理）。二佛即下（第二，接下來探討）。就諸字互具釋（就『諸』字互相包含的含義進行解釋）。佛複本源究竟覺體（佛是本源和究竟的覺悟之體），非寂非照（既不是寂靜也不是照耀），故屬法身（所以屬於法身）。觀字即是清凈智慧寂而常照（『觀』字就是清凈的智慧，寂靜而常照），故屬般若（所以屬於般若）。無量壽是自在神通（無量壽是自在的神通），照而常寂（照耀而常寂靜），故屬解脫（所以屬於解脫）。今將諸字（現在將『諸』字），分對三德（分別對應法身、般若、解脫三德），深有所以（其中有深刻的道理）。所以者何（道理是什麼呢）？向就一字明教行理（之前就一個字闡明教、行、理），雖約說字義具於三（雖然簡略，但『說』字包含了教、行、理三方面）。既約修辯（既然要探討修行），尚通前教（仍然貫通之前的教義）。

【English Translation】 English version: The essence of the Lotus Sutra lies in unifying into the One Vehicle (Ekayana). Secondly, we delve further. We explore the title. The title of the One Vehicle Sutra encompasses both general and specific names. Because it involves the three aspects of teaching, practice, and principle, covering a wide range, contemplation and cultivation may be difficult. Therefore, based on the current understanding of the Sutra's title, we clarify the teaching, practice, and principle. It is clearly visible. These three are all specific aspects, in contrast to the word 'Sutra.' The word 'Sutra' is the general aspect, hence it is said to naturally have the meaning of both general and specific. The intention is to enable practitioners, through this one title, to initiate contemplative practice by explaining the teachings, and to see the principle of the true Buddha. Thirdly, we delve further. We explore one word. Although the title is concise, it involves the three aspects of teaching, practice, and principle. Now, we elucidate one word, and the three aspects of understanding, practice, and realization can all be fully attained. This is further divided into two aspects. Firstly, regarding the word 'speaking,' it also includes the explanation of the title. The word 'speaking' can best reveal the teaching, practice, and principle. Therefore, we quote the statement from the Shastra, 'What is practiced is like what is spoken,' to indicate that 'speaking' contains 'practice' and 'principle.' 'Suchness' is true reality. The meaning of 'suchness' is non-duality. The only true awakened nature, the accomplishment of all things is without difference, the three times (past, present, and future) are equal. Only by conforming to this principle of suchness can the mind, speech, speaking, and practice be non-different. Therefore, the Diamond Sutra says, 'How does one expound it for others, remaining unmoved in suchness?' The Lotus Sutra says, 'Using the emptiness of all dharmas as a seat, one dwells here to expound the Dharma.' Understanding 'suchness' from the perspective of phenomena, one considers two things to be similar and thus believes them to be non-different. Understanding 'suchness' from the perspective of rational contemplation, one considers the nature of two things to be one and only then can it be called non-different. Therefore, the explanation of the Sutra is like this. The Tripitaka merely transmits what the Buddha said, like water being poured from one bottle to another, which is called 'verbal suchness.' The Mahayana teachings are not like this; they universally consider the non-duality of the two truths as 'suchness,' specifically emphasizing that only the realization of the Middle Way is 'suchness,' and the perfect teaching considers the nature of words to be detached as 'suchness.' Only by relying on this can the three teachings be called 'verbal suchness.' From the perspective of rational contemplation, when the mind, speech, and principle are unified, one can achieve speaking and practice that are non-different in suchness. This is to enable the speaker to have their actions conform to the principle of suchness. Secondly, we will discuss the word 'all' next. We will explain the mutually inclusive meanings of the word 'all'. Buddha is the original source and ultimate awakened essence, neither quiescent nor illuminating, therefore belonging to the Dharmakaya (法身). The word 'contemplation' is pure wisdom, quiescent yet constantly illuminating, therefore belonging to Prajna (般若). Immeasurable Life is unhindered supernatural power, illuminating yet constantly quiescent, therefore belonging to Liberation (解脫). Now, we will divide the word 'all' and correspond it to the three virtues of Dharmakaya, Prajna, and Liberation, which has profound reasons. What are the reasons? Previously, we elucidated the teaching, practice, and principle based on one word, and although concise, the word 'speaking' contains the three aspects of teaching, practice, and principle. Since we are discussing practice, it still connects to the previous teachings.

而又未明字字具三。故今特用涅槃三德。對於諸字。乃彰諸字性各具三。非前教人所能思說。良以三德性本圓融。一一互具故。直法身非法身。法身必具般若解脫。直般若非般若。般若必具解脫法身。直解脫非解脫。解脫必具法身般若。三德即是教行理三。般若是教。智在說故。解脫是行。用從緣故。法身屬理。是所顯故。佛字既是法身之理。即具二德及教行也。觀字既屬般若之教。亦具二德及行理也。無量壽既是解脫之行。亦具二德及理教也。若不然者。豈得即一達三即三達一。問本以一字具教行理。今何得以無量壽三字。方具於三。則不名為約一字也。答以題諸字對三德釋。斯是妙談。貴在得意。欲令行者知三德性遍一切處。一字一句。一偈一品。一部一經。一時一化。乃至一切依正色心。多亦三德。少亦三德。一塵三德不小。剎海三德不大。故引華嚴云。一中解無量等也。若得此意。今之妙觀有造修分。應色一相可照三身。依報一塵即寂光土。故十六觀皆照三諦。其不信者則辜吾祖立茲法矣。二於一下。約一字以校量三初正校量。上窮妙旨。從廣至狹。今校功德。從少至多。一字尚詮大涅槃理。況一切經豈不圓遍。二故經下。引經證。如金光明及諸大乘。多作此說。三若不下。結今得。不明一字圓具三德。諸經

【現代漢語翻譯】現代漢語譯本：而且還沒有明白每個字都具備三德的道理。所以現在特別用涅槃三德（Nirvana Three Virtues，指法身、般若、解脫）來對應各個字，以此彰顯每個字的自性都具備三德，這不是以前的教導者所能思考和說出的。因為三德的自性本來就是圓融的，一一互相具備。所以，只說法身（Dharmakaya，佛的法性身）又不是法身，因為法身必定具備般若（Prajna，智慧）和解脫（Moksha，解脫）。只說般若又不是般若，因為般若必定具備解脫和法身。只說解脫又不是解脫，因為解脫必定具備法身和般若。三德就是教、行、理三者。般若是教，因為智慧在於宣說；解脫是行，因為作用隨因緣而生；法身屬於理，是所顯現的本體。『佛』字既然是法身的理體，就具備般若和解脫二德以及教和行。『觀』字既然屬於般若的教，也具備解脫和法身二德以及行和理。『無量壽』（Amitayus，阿彌陀佛的別名，意為無量壽命）既然是解脫的行，也具備法身和般若二德以及理和教。如果不是這樣，怎麼能做到即一達三，即三達一呢？有人問：本來是以一個字具備教、行、理，現在為什麼用『無量壽』三個字，才具備這三者呢？這樣就不能稱為約一個字了。回答說：用題目中的各個字來對應三德解釋，這是精妙的談論，貴在領會其意。想要讓修行者知道三德的自性遍及一切處，一個字一句，一偈一品，一部一經，一時一化，乃至一切依報和正報、色和心，多也是三德，少也是三德，一微塵的三德也不小，剎土和大海的三德也不大。所以引用《華嚴經》（Avatamsaka Sutra）說：『一中解無量』等等。如果領會了這個意思，現在的妙觀就有造和修的區分，應現的色相可以照見三身（Trikaya，法身、報身、應身），依報的一微塵就是寂光土（Eternal Land of Bliss）。所以十六觀（Sixteen Contemplations）都照見三諦（Three Truths，空、假、中）。那些不相信的人就辜負了我們祖師創立這個法門了。第二，在『一下』之後，用一個字來衡量三德。首先是正式的衡量，上面窮盡精妙的旨意，從廣到狹。現在衡量功德，是從少到多。一個字尚且能詮釋大涅槃（Maha Nirvana）的道理，何況一切經豈不是圓滿周遍？第二，『故經下』，引用經文來證明，如《金光明經》（Suvarnaprabhasa Sutra）及諸大乘經典，多作此說。第三，『若不下』，總結現在所得。不明白一個字圓滿具備三德，那麼諸經

【English Translation】 English version: Moreover, they have not yet understood the principle that each word fully embodies the Three Virtues. Therefore, we now specifically use the Three Virtues of Nirvana (Dharmakaya, Prajna, and Moksha) to correspond to each word, thereby revealing that the self-nature of each word possesses all three virtues. This is something that previous teachers could not have conceived or articulated. This is because the self-nature of the Three Virtues is inherently complete and interpenetrating. Therefore, to speak directly of Dharmakaya (the Dharma-body of the Buddha) is not merely Dharmakaya, as Dharmakaya necessarily embodies Prajna (wisdom) and Moksha (liberation). To speak directly of Prajna is not merely Prajna, as Prajna necessarily embodies Moksha and Dharmakaya. To speak directly of Moksha is not merely Moksha, as Moksha necessarily embodies Dharmakaya and Prajna. The Three Virtues are none other than Teaching, Practice, and Principle. Prajna is the Teaching, because wisdom lies in its exposition; Moksha is the Practice, because its function arises from conditions; Dharmakaya belongs to the Principle, as it is the manifested essence. Since the word 'Buddha' is the principle of Dharmakaya, it embodies the two virtues of Prajna and Moksha, as well as Teaching and Practice. Since the word 'Contemplation' belongs to the Teaching of Prajna, it also embodies the two virtues of Moksha and Dharmakaya, as well as Practice and Principle. Since 'Amitayus' (Infinite Life, another name for Amitabha Buddha) is the Practice of Moksha, it also embodies the two virtues of Dharmakaya and Prajna, as well as Principle and Teaching. If it were not so, how could one achieve 'immediate attainment of the Three from the One' and 'immediate attainment of the One from the Three'? Someone asks: Originally, it was said that one word embodies Teaching, Practice, and Principle. Why is it that now, with the three words 'Amitayus', these three are embodied? This cannot be called 'about one word'. The answer is: To explain the various words in the title in relation to the Three Virtues is a subtle discussion, valuing the grasping of its meaning. It is intended to let practitioners know that the self-nature of the Three Virtues pervades everywhere—one word, one phrase, one verse, one chapter, one scripture, one sutra, one time, one transformation, and even all dependent and independent retributions, form and mind. Much is also the Three Virtues, and little is also the Three Virtues. The Three Virtues in a single dust mote are not small, and the Three Virtues in a sea of lands are not large. Therefore, the Avatamsaka Sutra (Flower Garland Sutra) is quoted, saying: 'Within the One, understand the immeasurable,' and so on. If this meaning is grasped, then the present wondrous contemplation has the distinction of creation and cultivation. The manifested form can illuminate the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), and a single dust mote of dependent retribution is the Land of Eternal Tranquility. Therefore, the Sixteen Contemplations all illuminate the Three Truths (Emptiness, Provisional Existence, and the Middle Way). Those who do not believe this will betray our patriarch's establishment of this Dharma gate. Secondly, after 'below', use one word to measure the Three Virtues. First is the formal measurement, above exhausting the subtle meaning, from broad to narrow. Now measuring merit, it is from little to much. A single word can still explain the principle of Maha Nirvana (Great Nirvana), how much more so would all scriptures not be complete and pervasive? Secondly, 'hence the sutra below', quoting sutras to prove it, such as the Suvarnaprabhasa Sutra (Golden Light Sutra) and various Mahayana sutras, often make this statement. Thirdly, 'if not below', concluding what is now obtained. Not understanding that one word fully embodies the Three Virtues, then the various sutras

所說一句一題。受持功德無量無邊。便成虛設也。自非道場得入三昧發旋總持。曷能妙說自在若斯。二初釋下。就別廣明。置通釋別也。文四。初釋佛字二。初正約佛名示六即二。初翻名標示。梵云佛陀。華言覺者。即說教主。別號稱曰釋迦牟尼通號有十。今舉第九。故標佛也。既是極果。即究竟覺。起信論云。覺心初起。心無初相。遠離微細念故。心即常住。名究竟覺。此覺圓凈無所對待。生佛依正镕融總攝。十方三世亙徹無外。五住二死盡凈無餘。無量甚深永絕思議。強名妙覺。此之覺義有六種即。即者是義。今釋迦文。乃究竟是圓凈之覺。一切凡聖無不全體皆是此覺。雖全體是。且迷悟因果其相不同。故以六種分別此是。所謂理是。名字是。觀行是。相似是。分證是。究竟是。然若不知性染性惡。所有染惡定須斷破。如何可論全體是邪。全體是故。免於退屈。六分別故。免於上慢。六不離即。即不妨六。六即義成圓位可辯。問所言凡聖全體即佛。為即自己當果之佛。為即釋迦已成之佛。答自己當果。釋迦已成。二佛之體究竟不別。故諸果佛為生性佛。迷則俱迷。見則俱見。故己他佛於今色心。皆可辯於六即義也。又復應知。六即之義不專在佛。一切假實三乘人天。下至蛣蜣地獄色心。皆須六即辯其初后。所謂理

【現代漢語翻譯】所說一句一題，受持功德無量無邊，否則便成為虛設。如果不是在道場中進入三昧（Samadhi，一種冥想狀態），發起旋總持（Dharani，一種咒語或記憶術），怎麼能如此巧妙自在地說法呢？二、初釋下。就別廣明。置通釋別也。文四。初釋佛字二。初正約佛名示六即二。初翻名標示。梵語稱為佛陀（Buddha，覺悟者），漢語翻譯為覺者，這是說教主的別號，稱作釋迦牟尼（Sakyamuni，能仁寂默），通號有十個，現在舉出第九個，所以標示為佛。既然是極果，就是究竟覺悟。《起信論》說：『覺心初起，心無初相，遠離微細念故，心即常住，名究竟覺。』這種覺悟圓滿清凈，沒有對待，生佛依正镕融總攝，十方三世亙徹無外，五住煩惱和二種生死完全清凈，沒有剩餘，無量甚深，永遠斷絕思議，勉強稱為妙覺。這種覺悟的意義有六種即，即是『是』的意思。現在釋迦文（Sakyamuni）是究竟圓滿清凈的覺悟，一切凡夫聖人沒有不全體都是這種覺悟的。雖然全體都是，但迷悟因果的相狀不同，所以用六種即來分別說明。所謂理即、名字即、觀行即、相似即、分證即、究竟即。然而如果不知道性染性惡，所有染惡必定要斷除，如何能說全體是呢？因為全體是，所以免於退屈；因為六種分別，所以免於上慢。六不離即，即不妨礙六。六即的意義成立，圓滿的位次可以分辨。問：所說的凡聖全體即佛，是即自己當來成佛之佛，還是即釋迦已經成佛之佛？答：自己當來成佛之佛，和釋迦已經成佛之佛，二佛的本體究竟沒有差別。所以諸果佛為生性佛，迷則一起迷，見則一起見。所以自己和他人的佛，在現在的色心之中，都可以用六即的意義來分辨。又應該知道，六即的意義不只在於佛，一切假實、三乘人天，下至蛣蜣地獄的色心，都需要用六即來分辨其初后。所謂理

【English Translation】 Each question and answer spoken, receiving and upholding it brings immeasurable and boundless merit; otherwise, it becomes a mere formality. If one does not enter Samadhi (a state of meditation) in a sacred place, initiate the Dharani (a mantra or mnemonic device), how can one speak so wonderfully and freely? Secondly, 'Initial Explanation' below. Explaining specifically and broadly. Setting aside the general explanation for the specific. The text has four parts. The first explains the word 'Buddha' in two parts. The first directly uses the name 'Buddha' to show the Six Identities in two parts. The first translates the name and indicates it. In Sanskrit, it is called Buddha (the awakened one), translated into Chinese as '覺者' (jué zhě, awakened one), which refers to the special title of the teaching master, called Sakyamuni (the able and silent sage). There are ten general titles, and now the ninth is mentioned, so it is marked as 'Buddha'. Since it is the ultimate fruit, it is ultimate enlightenment. The Awakening of Faith says: 'When the mind of awakening first arises, the mind has no initial appearance, because it is far from subtle thoughts, the mind is constant and is called ultimate enlightenment.' This enlightenment is complete and pure, without any duality, encompassing all beings, Buddhas, their environments, and their retinue. It pervades the ten directions and three times, without any outside. The five dwellings of affliction and the two kinds of death are completely purified, without any remainder, immeasurable and profound, forever beyond thought,勉強 called Wonderful Enlightenment. This meaning of enlightenment has six kinds of identity, '即' (jí) meaning 'is'. Now Sakyamuni (the able and silent sage) is the ultimate complete and pure enlightenment. All ordinary beings and sages are entirely this enlightenment. Although it is entirely so, the appearances of delusion and enlightenment, cause and effect, are different, so the six identities are used to distinguish this. These are called Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, and Identity in Ultimate Realization. However, if one does not know the nature of defilement and evil, all defilements and evils must be cut off. How can one say that it is entirely so? Because it is entirely so, one is spared from退屈 (tuì qū, discouragement); because of the six distinctions, one is spared from上慢 (shàng màn, arrogance). The six are inseparable from identity, and identity does not hinder the six. The meaning of the six identities is established, and the complete position can be distinguished. Question: The statement that all ordinary beings and sages are entirely Buddha, does it mean the Buddha that one will become in the future, or the Buddha that Sakyamuni has already become? Answer: The Buddha that one will become in the future and the Buddha that Sakyamuni has already become, the essence of the two Buddhas is ultimately no different. Therefore, all fruit Buddhas are Buddhas by nature. If one is deluded, all are deluded together; if one sees, all see together. Therefore, oneself and others' Buddhas, in the present form and mind, can all be distinguished by the meaning of the six identities. Furthermore, it should be known that the meaning of the six identities is not only for Buddhas. All false and real, the three vehicles, humans and devas, down to the dung beetle and the hells, their form and mind, all need to use the six identities to distinguish their beginning and end. So-called Identity in Principle.

蛣蜣名字乃至究竟蛣蜣。今釋教主。故就佛辯。以論十界皆理性故。無非法界。一一不改故名字。去不唯顯佛。九亦同彰。至於果成。十皆究竟故蛣蜣等皆明六即。二涅槃下。就覺廣明六。初理即。六種即名皆是事理體不二義。而事有逆順。名字等五是順修事。唯理性一純逆修事。此逆順事。與本覺理體皆不二。其逆順名自何而立。以知不二。事皆合理。名之為順。其不知者。事皆違理故名為逆。名字等五。若淺若深。皆知皆順。若初理即唯迷唯逆。而迷逆事與其覺理。未始暫乖。故名即佛。所以者何。良由眾生性具染惡不可變異。其性圓明。名之為佛。性染性惡全體起作。修染修惡更無別體。全修是性故得迷事無非理佛。即以此理起惑。造業輪迴生死。而全不知事全是理。長劫用理長劫不知。不由不知。便非理佛。以全是故。名理即佛。以不知故非后五即。然理即佛。貶之極也。以其全乏解行證即。但有理性自爾即也。又理即佛。非於事外指理為佛。蓋言三障理全是佛。又復應知。不名障即佛。而名理即佛者。慾障后五有修德是。此之一位唯理性是也。又障即佛。其名猶通。以後五人皆了三障即是佛故。釋此為三。初引諸經示即。初引大經迦葉品云。眾生即是佛。何以故。若離眾生不得三菩提故。如來性品。我者即

【現代漢語翻譯】現代漢語譯本蜣螂的名字乃至究竟的蜣螂。現在解釋教主，所以就佛來辯論，因為論證十法界都是理性，沒有不是法界的。一一都不改變，所以名字（名位即佛）不僅僅彰顯佛，九法界也同樣彰顯。至於果報成就，十法界都究竟，所以蜣螂等都明白六即（六即佛）。二、涅槃以下，就覺悟廣泛闡明六即。首先是理即（理即佛）。六種即的名字都是事和理本體不二的意義。而事有順和逆。名字等五種是順著修行的事，只有理性是純粹逆著修行的事。這逆順的事，和本覺的理體都不二。這逆順的名字從何而立呢？因為知道不二，事都合理，稱之為順。那些不知道的，事都違背理，所以稱為逆。名字等五種，若淺若深，都知道都順應。如果最初的理即只有迷惑只有違逆，而迷惑違逆的事和覺悟的理，未曾有片刻分離，所以名為即佛。為什麼呢？因為眾生本性具有染污和惡，不可改變，其本性圓滿光明，名為佛。本性的染污和惡，全體起作用，修行染污修行惡，更沒有別的本體。全部的修行就是本性，所以得到迷惑的事沒有不是理佛的。就用這個理起惑，造業輪迴生死，而完全不知道事全是理。長久地運用理，長久地不知道。不是因為不知道，就不是理佛。因為全是理，所以名為理即佛。因為不知道，所以不是后五即。然而理即佛，是貶低的極致。因為它完全缺乏解行證即（解即佛、行即佛、證即佛）。只有理性自然就是佛。又理即佛，不是在事外指理為佛。而是說三障（煩惱障、業障、報障）的理全是佛。又應該知道，不稱為障即佛，而稱為理即佛的原因，是希望后五即有修德。這一個位次只有理性是。又障即佛，這個名字還說得通，因為后五種人都瞭解三障就是佛。解釋這個分為三部分。首先引用諸經來顯示即。首先引用《大般涅槃經·迦葉菩薩品》說：『眾生就是佛。』為什麼呢？如果離開眾生就不能得到阿耨多羅三藐三菩提（無上正等正覺）的緣故。《如來性品》說：『我者即是如來藏（如來法身）。』

【English Translation】 English version The name of dung beetle is even the ultimate dung beetle. Now explaining the teaching's master, therefore debating based on the Buddha, because arguing that the ten realms are all rationality, there is nothing that is not the Dharma realm. Each and every one does not change, so the name (Name Identity Buddha) not only highlights the Buddha, but also the other nine realms. As for the fruition of accomplishment, all ten realms are ultimate, so dung beetles, etc., all understand the Six Identities (Six Identities of Buddhahood). Second, below Nirvana, broadly explaining the Six Identities based on enlightenment. First is Principle Identity (Principle Identity Buddha). The names of the six identities are all the meaning of the non-duality of phenomena and principle's substance. And phenomena have accordance and opposition. The five, such as name, are things that accord with cultivation, only rationality is a thing that purely opposes cultivation. These opposing and according things, and the principle substance of original enlightenment are all non-dual. From where are these opposing and according names established? Because knowing non-duality, things are all in accordance with principle, called accordance. Those who do not know, things all violate principle, so called opposition. The five, such as name, whether shallow or deep, all know and all accord. If the initial Principle Identity only has delusion and only opposition, and the things of delusion and opposition and the principle of enlightenment, have never been separated for a moment, so it is called Identity Buddha. Why? Because sentient beings' nature inherently has defilement and evil, which cannot be changed, its nature is perfectly bright, called Buddha. The defilement and evil of the nature, the whole body arises and acts, cultivating defilement and cultivating evil, there is no other substance. The entire cultivation is the nature, so it is obtained that the things of delusion are not without the Principle Buddha. Using this principle to arise confusion, creating karma, transmigrating in birth and death, and completely not knowing that things are all principle. Endlessly using principle, endlessly not knowing. Not because of not knowing, then it is not the Principle Buddha. Because it is all principle, so it is called Principle Identity Buddha. Because of not knowing, so it is not the latter five identities. However, Principle Identity Buddha, is the extreme of belittling. Because it completely lacks understanding, practice, and realization identities (Understanding Identity Buddha, Practice Identity Buddha, Realization Identity Buddha). Only rationality is naturally Buddha. Also, Principle Identity Buddha, is not pointing to principle as Buddha outside of things. But saying that the principle of the three obstacles (affliction obstacle, karma obstacle, retribution obstacle) are all Buddha. Also, it should be known, not called Obstacle Identity Buddha, but called Principle Identity Buddha because it is hoped that the latter five identities have the virtue of cultivation. This one position only has rationality. Also, Obstacle Identity Buddha, this name is still understandable, because the latter five people all understand that the three obstacles are Buddha. Explaining this is divided into three parts. First, quoting various sutras to show identity. First, quoting the Mahaparinirvana Sutra, Kasyapa Bodhisattva Chapter saying: 'Sentient beings are Buddha.' Why? If leaving sentient beings, then one cannot obtain anuttara-samyak-sambodhi (unexcelled complete enlightenment) because of this reason. The Tathagatagarbha Chapter says: 'The self is the Tathagatagarbha (Tathagata's Dharma body).'

是如來藏義。一切眾生悉有佛性。即是我義。如是我義。從本已來。常為無量煩惱所覆。是故眾生不能得見。如貧女人舍內多有真金之藏。家人大小無有知者。時有異人善知方便。乃至即于其家掘出金藏。又云。譬如王家有大力士。其人眉間有金剛珠。與餘力士捔力相撲。而彼力士以頭觸之。其額上珠尋沒膚中。都不自知是珠所在。其處有瘡。即命良醫。欲自療治。乃至時醫執鏡以照其面。珠在鏡中明瞭顯現等。如來藏經十喻者。彼經十文。一法。九喻。一是所喻。九是能喻。以所從能。故云十喻。一法者。經云。佛告金剛慧菩薩。我以佛眼觀一切眾生。貪瞋癡諸煩惱中。有如來智。如來眼。如來身。結加趺坐。儼然不動。善男子。一切眾生雖在諸趣煩惱身中。有如來藏常無染污。德相具足如我無異。於此文后。即舉九事以喻其法。各有長行重頌。一萎華佛身喻。二巖蜂淳蜜喻。三糠繪粳米喻。四糞穢真金喻。五貧家寶藏喻。六庵羅內實喻。七弊衣金像喻。八貧女貴胎喻。九焦模鑄像喻。弊帛者。經偈云。譬如持金像行詣於他國。裹以穢弊物。棄之在曠野。天眼見之者。即以告眾人去穢現真像。一切大歡喜。我天眼亦爾。觀彼眾生類。惡業煩惱纏生厄備眾苦。又見彼眾生無明塵垢中。如來性不動無能毀壞者。土模者。

{ "translations": [ "現代漢語譯本：", "這是如來藏（Tathagatagarbha）的意義。一切眾生都具有佛性（Buddha-nature），這就是『我』的意義。這樣的『我』的意義，從根本以來，常常被無量的煩惱所覆蓋，所以眾生不能得見。比如貧窮的女人家裡有很多真金的寶藏，家人大小沒有知道的。這時有位異人善於使用方便法門，最終就在她家裡挖掘出金藏。又說，譬如王家有大力士，那人眉間有金剛珠，與其他力士角力相撲，而那力士用頭觸碰，他額頭上的珠子隨即沒入面板中，完全不知道珠子在哪裡，那個地方有瘡，就請來良醫，想要自己治療。直到當時醫生拿著鏡子照他的臉，珠子在鏡中明明白白地顯現出來等等。《如來藏經》（Tathagatagarbha Sutra）的十個比喻，那部經有十段文字，一個法，九個比喻。一個是所要比喻的，九個是能比喻的。以所比喻的從能比喻的而來，所以稱為十個比喻。一個法，經中說：『佛告訴金剛慧菩薩（Vajramati Bodhisattva），我用佛眼觀察一切眾生，在貪婪、嗔恨、愚癡等各種煩惱中，有如來的智慧、如來的眼睛、如來的身體，結跏趺坐，端莊不動。善男子，一切眾生雖然在各種惡趣煩惱之身中，有如來藏常常沒有染污，德行相貌具足如同我一樣沒有差別。』在這段文字之後，就舉出九件事來比喻那個法，各有長行和重頌。一、萎華佛身喻，二、巖蜂淳蜜喻，三、糠繪粳米喻，四、糞穢真金喻，五、貧家寶藏喻，六、庵羅內實喻，七、弊衣金像喻，八、貧女貴胎喻，九、焦模鑄像喻。破舊的布，經中的偈頌說：『譬如拿著金像前往其他國家，用污穢破舊的布包裹著，丟棄在曠野。有天眼的人看見了，就告訴眾人去掉污穢，顯現出真像，大家都非常歡喜。我的天眼也是這樣，觀察那些眾生，被惡業煩惱纏繞，生在充滿厄難和痛苦的地方。又看見那些眾生在無明塵垢中，如來之性不動搖，沒有能毀壞的。』土模，", "English version:", "This is the meaning of the Tathagatagarbha (如來藏). All sentient beings possess Buddha-nature (佛性), which is the meaning of 'I'. Such a meaning of 'I', from the very beginning, is constantly covered by immeasurable afflictions, therefore sentient beings cannot see it. For example, a poor woman's house has many treasures of genuine gold, but the family members, big and small, are unaware of it. At this time, there is an extraordinary person who is skilled in using expedient means, and eventually excavates the gold treasure from her house. It is also said, for example, that in a royal family there is a strongman, who has a vajra pearl (金剛珠) between his eyebrows. He wrestles with other strongmen, and that strongman touches it with his head, and the pearl on his forehead immediately disappears into his skin, and he does not know where the pearl is at all. There is a sore at that place, and he summons a good doctor, wanting to treat himself. Until the doctor at that time holds a mirror to shine on his face, and the pearl is clearly revealed in the mirror, and so on. The ten metaphors of the Tathagatagarbha Sutra (如來藏經), that sutra has ten passages, one dharma, nine metaphors. One is what is to be metaphorized, and nine are what can metaphorize. Because what is metaphorized comes from what can metaphorize, it is called ten metaphors. One dharma, the sutra says: 'The Buddha told Vajramati Bodhisattva (金剛慧菩薩), I observe all sentient beings with the Buddha-eye, and in greed, hatred, ignorance, and various afflictions, there is the Tathagata's wisdom, the Tathagata's eye, the Tathagata's body, sitting in the lotus position, dignified and unmoving. Good man, although all sentient beings are in the bodies of various evil realms and afflictions, there is the Tathagatagarbha that is always unpolluted, and its virtuous characteristics are complete, just like me without any difference.' After this passage, nine things are given as metaphors for that dharma, each with prose and verse. First, the metaphor of the withered flower Buddha-body (萎華佛身喻), second, the metaphor of pure honey from rock bees (巖蜂淳蜜喻), third, the metaphor of polished rice in chaff (糠繪粳米喻), fourth, the metaphor of genuine gold in excrement (糞穢真金喻), fifth, the metaphor of a treasure in a poor house (貧家寶藏喻), sixth, the metaphor of the solid interior of an Amra fruit (庵羅內實喻), seventh, the metaphor of a golden statue in tattered clothes (弊衣金像喻), eighth, the metaphor of a noble fetus in a poor woman (貧女貴胎喻), ninth, the metaphor of a statue cast from a burnt mold (焦模鑄像喻). Tattered cloth, the verse in the sutra says: 'For example, taking a golden statue to another country, wrapping it in dirty and tattered cloth, and discarding it in the wilderness. One with the divine eye sees it, and tells everyone to remove the filth and reveal the true image, and everyone is very happy. My divine eye is also like this, observing those sentient beings, entangled by evil karma and afflictions, born in places full of calamities and suffering. And also seeing those sentient beings in the dust of ignorance, the Tathagata-nature is unmoving, and cannot be destroyed.' Clay mold," "" ] }

經偈云。譬如大冶鑄無量真金像。愚者自外觀但見焦黑土。鑄師量已冷。開模令質現。眾穢既已除。相好劃然顯。我以佛眼觀。眾生類如是。煩惱淤泥中。皆有如來性。闇室下。復出涅槃經云。如闇室中井。及種種寶。人亦知有。闇故不見。有善方便。然大明燈照之得見。是人終不生念是水及寶本無今有。涅槃亦爾。本自有之。非適今也。大智如來。以善方便。然智慧燈。令諸菩薩得見涅槃。今文但引闇井具寶。以證理即。不取人亦知有等文。諸喻皆爾。須知諸喻。理兼圓別。若言三障定覆佛性破障方顯。此猶屬別。若全性成障。障即佛性。以不思議德。障消者則諸喻皆圓。方是今文理即之喻。故如來藏喻止觀顯別。今文顯圓。次凈名皆如。語尚涉通。今須圓解。次寶篋下卷勝志菩薩。向佛說偈。己界及法界。眾生界同等。己界即心法。法界即佛法。佛以法界而為體故。對眾生界即成三法。心生在因佛法在果。三無差別故云一界無別界也。二此是下。就本覺明佛。前引諸經。雖云即佛。猶未的示覺了之相。且指三障體全是理。今示此理。當處照明。名為本覺。佛義成也。此自分二初正示。言此是者。指上大經眾生即佛。諸喻寶物。凈名皆如。寶篋法界。此等皆是本性圓智。非三般若融即微妙。智不名圓。知一切法一一

【現代漢語翻譯】現代漢語譯本經偈中說：『譬如高明的工匠熔鑄無數的真金佛像，愚笨的人只看表面，只能看到焦黑的泥土。當工匠衡量時間，待其冷卻後，打開模具，佛像的本質便顯現出來。各種污穢清除乾淨后，佛像的相好莊嚴自然顯現。我以佛的智慧之眼觀察，眾生的狀態也是如此。在煩惱的淤泥之中，都具有如來的佛性。』《涅槃經》中又說：『如同黑暗的房間里的水井，以及各種寶物，人們都知道它們的存在，只是因為黑暗而看不見。如果有好的方法，點燃明亮的燈，就能看見它們。這個人最終不會產生這樣的想法：這些水和寶物原本沒有，現在才出現。涅槃也是這樣，本來就存在，不是現在才有的。具有大智慧的如來，用好的方法，點燃智慧之燈，讓各位菩薩能夠看見涅槃。』現在本文只引用黑暗中的水井具備寶物，來證明『理即』（principle as is）。不採用『人們也知道有』等文字。各種比喻都是這樣。須知各種比喻，道理兼顧圓融和差別。如果說三障（three obstacles）必定覆蓋佛性，破除障礙才能顯現佛性，這仍然屬於差別。如果整個自性都變成障礙，障礙即是佛性。以不可思議的功德，障礙消除，那麼各種比喻都是圓融的。這才是本文『理即』的比喻。所以如來藏的比喻在《止觀》中顯示差別，本文顯示圓融。其次，《維摩詰經》中都說『如』，言語尚且涉及共通。現在需要用圓融的觀點來理解。其次，《寶篋經》下卷中，勝志菩薩向佛說偈：『自己的界（己界）和法界（dharma-dhātu），眾生界（sattvadhātu）是同等的。』自己的界就是心法，法界就是佛法。佛以法界作為本體，對眾生界來說就形成了三法。心生在因，佛法在果。三者沒有差別，所以說一個界沒有別的界。第二，這是下面要說的內容。就本覺（original enlightenment）來闡明佛。前面引用的各種經典，雖然說『即佛』，但還沒有明確地顯示覺悟了的相狀。暫且指出三障的本體完全是理。現在顯示這個理，當處照明，名為本覺。佛的意義就成立了。這部分分為兩部分，首先是正式的闡述。說『這是』，指的是上面《大般涅槃經》中說的眾生即是佛，各種比喻中的寶物，《維摩詰經》中都說『如』，《寶篋經》中的法界。這些都是本性圓滿的智慧，不是三般若（three wisdoms）融合的微妙智慧。智慧不稱為圓滿，知道一切法一一

【English Translation】 English version A verse in the sutra says: 'For example, a great smith casts countless true gold statues. The foolish only look at the outside and see only scorched black earth. When the smith measures and it has cooled, he opens the mold and the essence appears. Once all impurities are removed, the auspicious marks clearly manifest. I observe with the Buddha's eye, and sentient beings are like this. Within the mud of afflictions, all possess the Tathāgata-nature (Tathāgata-garbha).' Furthermore, the Nirvana Sutra says: 'Like a well in a dark room, and various treasures, people know they exist, but cannot see them because of the darkness. If there is a good method, lighting a bright lamp will allow them to be seen. That person will ultimately not think that the water and treasures were originally non-existent and only now appear. Nirvana (nirvāṇa) is also like this; it inherently exists, it is not something that has just come into being. The Tathāgata (Tathāgata) with great wisdom, with skillful means, lights the lamp of wisdom, enabling all Bodhisattvas (bodhisattva) to see Nirvana.' This text only cites the well in the dark containing treasures to prove 'principle as is' (理即). It does not adopt phrases such as 'people also know they exist.' All metaphors are like this. It should be known that all metaphors encompass both perfect and distinct principles. If it is said that the three obstacles (三障) definitely cover the Buddha-nature (Buddha-dhātu), and only by breaking through the obstacles can the Buddha-nature be revealed, this still belongs to the distinct. If the entire nature becomes an obstacle, the obstacle is the Buddha-nature. With inconceivable merit, when the obstacle is eliminated, then all metaphors are perfect. This is the metaphor of 'principle as is' in this text. Therefore, the Tathāgata-garbha metaphor reveals the distinct in Zhiyi's Mohe Zhiguan, while this text reveals the perfect. Secondly, the Vimalakirti Sutra all say 'thus' (如), and the language still involves commonality. Now, it is necessary to understand with a perfect view. Secondly, in the lower scroll of the Ratnakuta Sutra, Bodhisattva Kasyapa (勝志菩薩) says a verse to the Buddha: 'One's own realm (己界), the Dharma-dhātu (法界), and the Sattvadhātu (眾生界) are equal.' One's own realm is the mind-dharma, the Dharma-dhātu is the Buddha-dharma. The Buddha takes the Dharma-dhātu as the body, and in relation to the Sattvadhātu, it forms the three dharmas. The mind arises in the cause, and the Buddha-dharma is in the effect. The three are not different, so it is said that one realm has no other realm. Secondly, this is what will be discussed below. It elucidates the Buddha based on original enlightenment (本覺). The various sutras cited earlier, although saying 'is Buddha' (即佛), have not yet clearly shown the appearance of enlightenment. For the time being, it points out that the substance of the three obstacles is entirely principle. Now, it shows this principle, illuminating at the very place, which is called original enlightenment. The meaning of Buddha is thus established. This part is divided into two parts, the first being the formal exposition. Saying 'this is' refers to the sentient beings are Buddha mentioned in the Mahaparinirvana Sutra, the treasures in various metaphors, the Vimalakirti Sutra all say 'thus', and the Dharma-dhātu in the Ratnakuta Sutra. These are all the perfect wisdom of the original nature, not the subtle wisdom of the three wisdoms (三般若) merging. Wisdom is not called perfect, knowing all dharmas one by one.

含受一切諸法。全法是智。全智是法。待對斯絕名圓覺諸法。諸法乃是生佛依正。三際十方。此等時處。既全是智。何有一處一物一塵。體不明瞭。然此明瞭非心意識所能及也。故起信論本覺義云。心體離念無所不遍。等虛空界本性明瞭。既其離念安以情求所謂不思議智照等也。勿認六道漏心三乘證智而為本覺明瞭之相。妙覺之覺方是理佛。全修在性斯之謂歟。二雖五下遮情。情執者云。諸有業縛無明惑暗。那言眾生即是佛邪。故遮之曰。雖業至無間。而皆當體是三解脫。雖見思昏倒而本覺理未始不存惑業。全是性德緣了佛性。豈可更壞理佛。刀不自傷故。二斯下。對四事辯理。世間常住者。即十法界三十世間。一一皆住真如法位。法位常故。世相亦常。然世本代謝而言常者。以一切法即真實性。性不改故。故名為常。若謂遷流不得言常。斯謂情見。良以生法即性故。常住異滅法即性故。常即性之常。非常無常不可思議。言偏意圓。故可得云一生一滅無非中道。唯生唯住。唯異唯滅。法華跡門顯所證云。世間相常住。于道場知已。本門乃云。如來如實知見三界之相。非如非異。故知世間即是三界常住。豈乖非如非異。本跡雖殊不思議一也。此理秘妙。佛能明見故。故云灼然。今我智者成秘妙觀。雖是肉眼而名佛眼。能

【現代漢語翻譯】現代漢語譯本：包含和承受一切諸法（dharma）。全部的法就是智慧（jnana），全部的智慧就是法。對待和比較在這裡消失，這被稱為圓覺（Parinirvana）諸法。諸法就是眾生和佛所依賴的依報和正報，包括過去、現在、未來三世和東南西北、四維上下十方。這些時間地點，既然全部是智慧，怎麼會有一處一物一塵，本體不明白呢？然而這種明白不是心意識所能達到的。《起信論》本覺義說：『心體離念，無所不遍，等同虛空界，本性明瞭。』既然已經離念，又怎麼能用情感去追求呢？這就是所謂不可思議的智照等等。不要把六道輪迴的漏失之心和三乘（sravaka-yana, pratyeka-buddha-yana, bodhisattva-yana）所證的智慧，當作本覺明瞭的相。妙覺（samyak-sambodhi）之覺才是理佛（principle Buddha）。全部的修行都在於本性，說的就是這個意思嗎？第二，即使有五種遮蔽情感的情況。執著于情感的人會說：『各種業的束縛，無明的迷惑和黑暗，怎麼能說眾生就是佛呢？』所以遮蔽他們說：『即使業力深重到無間地獄（Avici），它們的本體也都是三解脫（three liberations）。』即使見惑和思惑昏昧顛倒，本覺之理也未曾消失。迷惑和業力，全部是性德（essence virtue），是了悟佛性的因緣。怎麼可以再去破壞理佛呢？就像刀不能傷害自己一樣。第二，從四件事來辯論道理。世間常住，就是十法界（ten dharma realms）和三十世間（thirty worlds），每一個都安住于真如法位（tathata）。法位是永恒的，所以世相也是永恒的。然而世間本來就是新陳代謝的，為什麼說它是永恒的呢？因為一切法就是真實本性（true nature），本性不會改變，所以稱為永恒。如果說遷流變化就不能說是永恒，這就是情見。因為生法就是本性，所以是常住；異滅法就是本性，所以是常。這個『常』是本性的『常』，不是有常無常可以思議的。言語雖然有偏頗，但意思卻是圓滿的。所以可以說一生一滅無非中道（middle way），唯生唯住，唯異唯滅。《法華經》跡門（trace gate）顯示所證悟的境界說：『世間相常住，于道場知已。』本門（original gate）則說：『如來如實知見三界（three realms）之相，非如非異。』所以知道世間就是三界常住，難道會違背『非如非異』嗎？本門和跡門雖然不同，但不可思議地是一體的。這個道理非常深奧，佛才能明白看見，所以說是非常清楚的。現在我的智者成就了深奧的觀察，即使是肉眼，也稱為佛眼，能夠看見。

【English Translation】 English version: It contains and receives all dharmas. The entirety of dharma is wisdom (jnana), and the entirety of wisdom is dharma. The duality of comparison and contrast disappears here, which is called Perfect Enlightenment (Parinirvana) of all dharmas. All dharmas are the dependent and true rewards upon which sentient beings and Buddhas rely, including the three times (past, present, future) and the ten directions (east, west, south, north, four intermediate directions, up, and down). Since these times and places are all wisdom, how could there be a single place, a single thing, a single dust particle whose essence is not clear? However, this clarity is beyond the reach of the mind and consciousness. The Awakening of Faith in the Mahayana states in its definition of Original Enlightenment: 'The essence of mind is free from thought, all-pervading, equal to the realm of empty space, and inherently clear.' Since it is already free from thought, how can it be sought with emotions? This is what is meant by inconceivable wisdom and illumination, etc. Do not mistake the leaking mind of the six realms of reincarnation and the wisdom attained by the three vehicles (sravaka-yana, pratyeka-buddha-yana, bodhisattva-yana) as the aspect of Original Enlightenment. The enlightenment of Perfect Enlightenment (samyak-sambodhi) is the principle Buddha. Does this mean that all cultivation lies in inherent nature? Second, even if there are five situations that obscure emotions. Those attached to emotions would say: 'With the bondage of various karmas, the delusion and darkness of ignorance, how can it be said that sentient beings are Buddhas?' Therefore, it is obscured by saying: 'Even if the karmic force is as heavy as the Avici hell (Avici), their essence is all the three liberations (three liberations).' Even if the delusions of views and thoughts are confused and inverted, the principle of Original Enlightenment has never disappeared. Delusions and karmas are all essence virtue, the condition for realizing Buddhahood. How can one destroy the principle Buddha? Just as a knife cannot harm itself. Second, argue the principle from four things. The permanence of the world is the ten dharma realms (ten dharma realms) and the thirty worlds (thirty worlds), each of which abides in the true suchness (tathata). Because the dharma position is eternal, the world appearance is also eternal. However, the world is originally metabolic, so why is it said to be eternal? Because all dharmas are the true nature, and the nature does not change, so it is called eternal. If it is said that impermanence cannot be called eternal, this is emotional view. Because the dharma of birth is the nature, it is permanent; the dharma of difference and extinction is the nature, so it is permanent. This 'permanence' is the 'permanence' of nature, not something that can be conceived as permanent or impermanent. Although the words are biased, the meaning is complete. Therefore, it can be said that one birth and one death are nothing but the middle way (middle way), only birth and only abiding, only difference and only extinction. The trace gate (trace gate) of the Lotus Sutra shows the realm of enlightenment, saying: 'The appearance of the world is permanent, having known it in the place of enlightenment.' The original gate (original gate) says: 'The Tathagata truly knows and sees the appearance of the three realms (three realms), neither like nor different.' Therefore, knowing that the world is the permanence of the three realms, how can it violate 'neither like nor different'? Although the original gate and the trace gate are different, they are inconceivably one. This principle is very profound, and the Buddha can see it clearly, so it is said to be very clear. Now my wise men have achieved profound observation, and even if it is the physical eye, it is called the Buddha eye, able to see.

見秘藏亦云灼然。故妙樂云。顯露彰灼稱為真秘真秘之理即世相常。世相常故眾生即佛。此理妙故。有佛教化不益一毫。空過無佛不損一毫。五即得之何足為高理即失之未始暫下。對此四事示理佛也二如斯下。名字即。此至究竟皆修德也。須論損益及以高下。言名字即佛者。修德之始。聞前理效能詮名也。然有收簡。收則耳曆法音。不門明昧異全不聞。俱在此位。簡則未得圓聞。齊別內凡。尚屬理即。以七方便未解妙名。豈知即佛。此自分二。初帶喻示名字二。初不聞之失。理雖是佛全體在迷。佛出不聞經名絕聽。此乃卻指但理之失也。二若佛下。聞名之得。六即辯佛。故今名字唯約三寶及十號也。無明長夜佛出令曉。闡本智日乃識三寶照世光明。生死巨關無佛長鎖。佛能於此開甘露門。令知十號是常住味。此光此味。乃從眾生心性流出。還使眾生解此光味即本性佛。因說等者。卻指貧女舍寶喻也。初既不知家有寶藏。唯受貧苦。因示得知。寶雖未掘預生適悅。此等法喻皆示于名有識知義。能知所知即名字佛。二故須下。引人明即佛。梵雲鬚達多。此云善施。亦曰給孤獨涅槃二十七云。舍衛有長者。名須達多。為兒娉婦。詣王舍城。宿珊壇那舍。見彼長者中夜而起。莊嚴舍宅。乃問。當請摩伽陀王耶。答云。請佛。須

【現代漢語翻譯】現代漢語譯本見《秘藏》也說得很清楚。所以妙樂大師說：『顯露彰明，稱為真秘。』真秘的道理就是世間萬象是永恒不變的。因為世間萬象是永恒不變的，所以眾生就是佛。這個道理非常玄妙，所以有佛的教化，也不會增加一絲一毫；沒有佛的教化，也不會減少一絲一毫。在理上得到，又有什麼值得自高的呢？在理上失去，也未曾稍微降低。這四件事是用來闡明理即佛的道理的。二、『如斯』以下，是名字即。從名字即到究竟即，都是修德。必須討論損益以及高下。說名字即佛，是修德的開始，聽聞前面的理性，能夠詮釋名相。然而有收和簡。收，就是耳朵經歷了佛法的聲音，不論是明白還是不明白，都屬於這個階段。簡，就是還沒有得到圓滿的聽聞，與內凡有所區別，仍然屬於理即。因為七方便還沒有理解玄妙的名相，怎麼會知道就是佛呢？這又分為兩部分。第一部分，用比喻來說明名字即。第一，不聞的過失。理體雖然是佛，但完全在迷惑之中。佛出世了，卻聽不到佛經的名字，斷絕了聽聞。這乃是指出了只有理體而沒有聞法的過失。第二，如果佛出世，聽聞佛名就能得益。六即辨佛，所以現在的名字即，只是指三寶和十號。在無明的漫長黑夜裡，佛出世使人覺醒。闡明本有的智慧之日，才能認識三寶，照亮世間的光明。生死的大門，沒有佛就長久地鎖閉著。佛能夠打開這甘露之門，使人知道十號是常住的滋味。這光明，這滋味，都是從眾生的心性中流露出來的，還要使眾生明白這光明和滋味就是本性佛。『因說等者』，是指貧女舍寶的比喻。當初既不知道家裡有寶藏，只受貧窮困苦。因為佛的開示才知道，寶藏雖然還沒有挖掘出來，但預先產生了喜悅。這些法和比喻，都是說明名字有認識和知曉的意義。能夠知曉所知，就是名字佛。二、『故須』以下，引用事例來說明即佛。梵語『須達多』（Sudatta），翻譯成漢語是『善施』，也叫『給孤獨』。《涅槃經》第二十七卷說：『舍衛國有個長者，名叫須達多，為兒子娶媳婦，到王舍城，住在珊壇那的住所。看見那位長者半夜起來，莊嚴住宅，就問他，是要請摩伽陀王嗎？』回答說：『請佛。』須

【English Translation】 English version 'The Secret Treasury' also clearly states this. Therefore, Great Teacher Miaole says: 'Manifest and evident revelation is called the true secret.' The principle of the true secret is that the phenomena of the world are constant. Because the phenomena of the world are constant, sentient beings are Buddhas. This principle is so profound that even with the Buddha's teachings, nothing is added; without the Buddha's teachings, nothing is lost. What is there to be proud of in gaining it in principle? What has ever been lowered in losing it in principle? These four matters are to illustrate the principle of the Buddha in principle. 2. 'Rusi' and below refer to the name-identity. From name-identity to ultimate-identity, all are cultivation of virtue. It is necessary to discuss gain and loss, as well as high and low. Saying that the name-identity Buddha is the beginning of cultivating virtue, hearing the preceding rationality, being able to interpret the name. However, there is inclusion and simplification. Inclusion means that the ear experiences the sound of the Dharma, whether it is clear or unclear, all belong to this stage. Simplification means that one has not yet obtained complete hearing, and is different from the inner ordinary person, still belonging to the principle-identity. Because the seven expedients have not understood the subtle name, how would they know that it is the Buddha? This is further divided into two parts. The first part uses a metaphor to illustrate the name-identity. First, the fault of not hearing. Although the principle body is the Buddha, it is completely in delusion. When the Buddha appears in the world, one does not hear the name of the sutra, cutting off hearing. This points out the fault of only having the principle body without hearing the Dharma. Second, if the Buddha appears in the world, hearing the name of the Buddha can bring benefit. The six identities distinguish the Buddha, so the current name-identity only refers to the Three Jewels and the Ten Titles. In the long night of ignorance, the Buddha appears in the world to awaken people. Clarifying the inherent wisdom-sun, one can recognize the Three Jewels, illuminating the light of the world. The great gate of birth and death is locked for a long time without the Buddha. The Buddha can open this gate of nectar, making people know that the Ten Titles are the taste of permanence. This light, this taste, flows out from the mind-nature of sentient beings, and also makes sentient beings understand that this light and taste is the inherent Buddha-nature. 'Because of saying, etc.,' refers to the metaphor of the poor woman abandoning the treasure. Initially, not knowing that there was a treasure in the house, one only suffered poverty and hardship. Because of the Buddha's explanation, one knew, although the treasure had not yet been excavated, joy was produced in advance. These Dharma and metaphors all illustrate that the name has the meaning of recognition and knowledge. Being able to know what is known is the name-identity Buddha. 2. 'Gusu' and below, citing examples to illustrate the identity of the Buddha. The Sanskrit word 'Sudatta' (須達多), translated into Chinese is 'Good Giver' (善施), also called 'Anathapindika' (給孤獨). The twenty-seventh volume of the 'Nirvana Sutra' says: 'In Shravasti (舍衛國) there was an elder named Sudatta, who was marrying a wife for his son, and went to Rajagriha (王舍城), staying at the residence of Sandana. Seeing that elder getting up in the middle of the night, decorating the residence, he asked him, 'Are you going to invite King Magadha (摩伽陀王)?' He replied, 'Inviting the Buddha.' Su

達初聞身毛皆豎。復問。今在何處。答曰。在迦蘭陀精舍。須達思念欲見。於時忽見光明如晝。尋道而出。城門自開。見佛聞法證須陀洹。疏云。巨關。即城門也。今明毛豎。即驚覺也。聞名生覺即本性佛。若論大經追敘昔事。方證初果。驗聞名時。未能解了覺即本性。及前科中三寶十號。亦涉于小。今約跨節取意而談。五時示現身相名號說法度人。乃至聞者一念微解。一一皆是全性起修。當處無非本性佛法。如前一化增數諸行。皆會圓常。四教四門。唯詮一理。不從跨節焉消彼文。況文出涅槃。部已開會。故約驚覺示名字佛。◎

觀無量壽佛經疏妙宗鈔卷第一大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔

觀無量壽佛經疏妙宗鈔卷第二

宋四明沙門知禮述

◎三觀行即。此中觀法。異常坐等直觀心性。故托他佛而為所緣。然是大乘知心作佛佛即是心。其觀未成為塵所動。始自圓聞觀佛妙境。至識次位勤行五悔。若未發品。此等行人皆屬名字。故知名字其位甚長。今明對塵即成佛觀。其中唸唸覺知之心。名觀行佛此自分。二初觀妙色即真法。以大小相皆悉周遍。故此色身即是真法。又二。初約一佛二。初示始習即心觀相。此是名字升進之位。不獨解名能修觀故。但未

【現代漢語翻譯】現代漢語譯本：須達（Sudatta，給孤獨長者）初次聽到佛的名號，全身的毛都豎了起來。他又問：『現在佛在什麼地方？』回答說：『在迦蘭陀精舍（Kalandaka Vihara）。』須達心想去拜見佛陀。這時忽然看見光明如同白晝，順著道路走出去，城門自己打開了。見到佛陀，聽聞佛法，證得了須陀洹（Srotapanna，預流果）。疏文中說：『巨關，就是城門。』現在說明毛髮豎立，就是驚覺。聞名而生覺悟，就是本性佛。如果按照《大般涅槃經》追述往昔之事，才證得初果，那麼聽聞佛名時，未能瞭解覺悟就是本性。以及前面科判中的三寶（Triratna，佛法僧）十號（Ten epithets of the Buddha），也涉及了小乘。現在採用跨越章節取其意的方式來談論。佛陀五時（Five periods of the Buddha's teachings）示現身相、名號、說法度人，乃至聽聞者一念之間稍微理解，每一個都是全性起修。當下之處沒有不是本性佛法的。如前面一化增數諸行，都會歸於圓常。四教（Four teachings）四門（Four entrances），只是爲了詮釋一個道理。不從跨越章節，怎麼能消除那些文字的疑慮呢？況且這些文字出自《涅槃經》，整部經已經開顯會歸。所以從驚覺來顯示名字佛。

《觀無量壽佛經疏妙宗鈔》卷第一大正藏第37冊 No. 1751 《觀無量壽佛經疏妙宗鈔》

《觀無量壽佛經疏妙宗鈔》卷第二宋四明沙門知禮述

三觀行即。這裡所說的觀法，不同於平常禪坐等直接觀心性。所以依託他方佛作為所緣。然而這是大乘的知心作佛，佛即是心。這種觀想還沒有被塵勞所動，開始於圓滿聽聞觀佛的妙境，直到識次位勤奮地進行五悔（Five Repentances）。如果還沒有進入發品，這些修行人都屬於名字位。所以知道名字位的時間很長。現在說明面對塵境就能成就佛觀。其中唸唸覺知的心，名為觀行佛，這是自分。二、最初觀妙色就是真法，因為大小諸相都周遍。所以這個色身就是真法。又分為二：初、約一佛，二、初示始習即心觀相。這是名字位上升進步的階段。不僅僅是理解名相就能修觀，只是還沒有...

【English Translation】 English version: Sudatta (Anathapindika) initially felt his hair stand on end upon hearing the name of the Buddha. He further inquired, 'Where is he now?' The reply came, 'At Kalandaka Vihara.' Sudatta contemplated visiting him. At that moment, he suddenly perceived light as bright as day, and following the path, the city gates opened on their own. He saw the Buddha, heard the Dharma, and attained Srotapanna (stream-enterer). The commentary states, 'The great gate refers to the city gate.' Now, the standing of hair signifies awakening. Hearing the name and giving rise to awakening is the inherent Buddha-nature. If we follow the Great Nirvana Sutra in recounting past events to verify the attainment of the first fruit, then upon hearing the name, one has not yet understood that awakening is the inherent nature. Furthermore, the Three Jewels (Triratna - Buddha, Dharma, Sangha) and the Ten Epithets of the Buddha mentioned in the preceding section also pertain to the Hinayana. Now, we discuss this by taking the meaning across sections. The Buddha's manifestation of form, name, teaching, and deliverance of beings during the Five Periods of his teachings, even a slight understanding in a single thought of the listener, each is the cultivation arising from the complete nature. There is nowhere that is not the inherent Buddha-nature and Dharma. Like the increasing number of practices in the previous transformation, all will converge to the perfect and constant. The Four Teachings and Four Entrances only explain one principle. Without taking the meaning across sections, how can we dispel the doubts in those texts? Moreover, since these texts originate from the Nirvana Sutra, the entire scripture has already been revealed and converged. Therefore, we use the awakening to reveal the name-Buddha.

Commentary on the Contemplation Sutra,妙宗鈔 (Miao Zong Chao), Volume 1 Tripitaka No. 1751, Volume 37, Commentary on the Contemplation Sutra, 妙宗鈔 (Miao Zong Chao)

Commentary on the Contemplation Sutra, 妙宗鈔 (Miao Zong Chao), Volume 2 Composed by Shramana Zhili of Siming during the Song Dynasty

The Three Contemplations are identical to practice. The method of contemplation here is different from directly contemplating the nature of mind in ordinary seated meditation. Therefore, it relies on another Buddha as the object of contemplation. However, this is Mahayana's understanding that the mind creates the Buddha, and the Buddha is the mind. This contemplation has not yet been moved by the dust. It begins with perfectly hearing and contemplating the wonderful realm of the Buddha, and diligently performing the Five Repentances until the stage of consciousness. If one has not yet entered the chapter on development, these practitioners all belong to the stage of name. Therefore, it is known that the stage of name is very long. Now, it is explained that facing the dust can accomplish the Buddha-contemplation. The mind that is aware and knowing in each thought is called the Contemplation-Practice Buddha, this is the self-division. Two, the initial contemplation of the wonderful form is the true Dharma, because the large and small forms are all pervasive. Therefore, this physical body is the true Dharma. It is further divided into two: first, regarding one Buddha; second, initially showing the beginning practice, which is contemplating the form with the mind. This is the stage of ascending and progressing in the name-stage. It is not just understanding the names that can cultivate contemplation, but it has not yet...

入品。非觀行位。觀佛相者。若此經中八萬相好。非羸劣想而可系緣。故須初心先觀落日。漸觀地樹及以座像。觀既深著方觀勝身。今依般舟初心先觀千輻輪相。次第逆想至肉髻。三十二種是下品相。復從足起。可作始行繫心之境。不須更以落日為緣。若相若好。皆依于身。身唯金色。故云如鑄金像。此之色相雖從心想如在目前。故云與眼作對。言妙色者。即是不可思議色也。所以者何。由此行人已圓聞故知色唯心。知心唯色。五根所對尚體唯心。況想成色豈在心外。此色非色非色非非色。而能雙照。色與非色。既離情想故名妙色。非由三觀莫見妙色。非由妙色莫成三觀。境觀相資塵念靡間。方能得入觀行位也。二開眼下。明觀成稱性。周遍。妙心作相妙相發心。心心不休成觀入品。塵緣莫動佛常現前。閉目瞭然開眼不失。在明見佛處暗不忘。性無間然。佛豈暫闕。一一相海莊嚴法身。相為大相。好為小相。觀大發小名為流出。劫水雖大止劑二禪。佛相遍周稱於法界。且以分喻顯于周遍。觀行佛眼名曰周眸。此眼所觀何處非佛。問金光明玄義。觀於三道顯金光明。似位尚云閉目則見。開目則失。今觀三身位在觀行。因何開閉俱得見邪。答彼明性德金光明理。此理初住方任運見。故於似位猶論得失。今帶事定。托彼應色

【現代漢語翻譯】入品。非觀行位。觀佛相者：這是進入品位，但還不是觀行位。如果想要觀想佛的相好，如果此經中描述的八萬四千相好，不是虛弱的意念可以系緣的。所以必須讓初學者先觀想落日，逐漸觀想地面上的樹木以及佛像的座位。當觀想達到深入和專注的程度時，才能觀想佛的殊勝之身。現在依照《般舟三昧經》的教導，初學者先觀想千輻輪相（佛足底的輪狀紋樣），然後依次逆向觀想，直到肉髻（佛頭頂的隆起）。三十二相屬於下品相。再從足部開始觀想，可以作為初學者繫念的對象，不需要再以落日作為觀想的緣起。無論是相還是好，都依存於佛身。佛身唯有金色，所以說『如鑄金像』。這些色相雖然是從心中觀想出來的，但卻好像就在眼前一樣，所以說『與眼作對』。所說的『妙色』，就是不可思議的顏色。為什麼這麼說呢？因為修行人已經圓滿地聽聞佛法，所以知道色即是心，心即是色。五根所對的境界尚且本體是心，更何況是觀想而成的色，怎麼會在心外呢？此色非色，非非色，而能同時照見色與非色。既然遠離了情想，所以稱為妙色。不是通過空、無相、無作三觀，就無法見到妙色。不是通過妙色，就無法成就三觀。境界和觀想互相資助，塵念沒有間隙，才能進入觀行位。二開眼下。明觀成稱性周遍：第二部分，從『開眼下』開始，說明觀想成就后，就能與自性相符，周遍一切。妙心顯現妙相，妙相啓發妙心，心心相續不斷，成就觀想，進入品位。塵世的因緣不能動搖，佛陀常常顯現在眼前。閉上眼睛清楚明白，睜開眼睛也不會失去。在光明中見到佛，在黑暗中也不會忘記，自性的光明沒有間斷，佛陀怎麼會暫時缺失呢？每一個相海都莊嚴著法身，相是大相，好是小相。觀想大相而顯發小相，這叫做流出。劫水雖然巨大，也只能到達二禪天。佛相周遍，與法界相符。姑且用部分來比喻周遍。觀行位的佛眼叫做周眸（無所不見的眼睛）。這隻眼睛所觀照的地方，哪裡不是佛呢？問金光明玄義。觀於三道顯金光明：有人問，《金光明玄義》中說，觀想三道（地獄道、餓鬼道、畜生道）來顯現金光明，即使是相似即佛位，也說閉上眼睛就能見到，睜開眼睛就會失去。現在觀想三身（法身、報身、應身），位在觀行位，為什麼睜眼閉眼都能見到呢？答彼明性德金光明理：回答說，那裡說的是自性本具的金光明之理，這種道理只有初住位的菩薩才能任運而見，所以在相似即佛位上，還要討論得與失。現在是帶著事相的禪定，依託于應化之色。

【English Translation】 Entering the Stage. Not the Stage of Contemplation and Practice. Observing the Buddha's Form: This is entering the stage, but it is not yet the stage of contemplation and practice. If one wishes to contemplate the Buddha's auspicious marks and characteristics, if the eighty-four thousand marks and characteristics described in this scripture cannot be connected to by weak thoughts, then beginners must first contemplate the setting sun, gradually contemplating the trees on the ground and the Buddha's seat. When contemplation reaches a deep and focused level, one can then contemplate the Buddha's sublime body. Now, according to the teachings of the Pratyutpanna Samadhi Sutra, beginners should first contemplate the thousand-spoked wheel mark (a wheel-like pattern on the soles of the Buddha's feet), and then contemplate in reverse order until the ushnisha (the protuberance on the top of the Buddha's head). The thirty-two marks belong to the lower-grade marks. Starting the contemplation from the feet can be used as an object of focus for beginners, without needing to use the setting sun as a condition for contemplation. Whether it is a mark or a characteristic, it all depends on the Buddha's body. The Buddha's body is only golden in color, so it is said 'like a golden statue'. Although these forms and characteristics are contemplated from the mind, they seem to be right in front of the eyes, so it is said 'facing the eyes'. The so-called 'wonderful form' is an inconceivable color. Why is this so? Because the practitioner has fully heard the Dharma, so he knows that form is mind, and mind is form. Even the objects faced by the five senses are essentially mind, let alone the form created by contemplation, how could it be outside the mind? This form is neither form, nor non-form, but can simultaneously illuminate both form and non-form. Since it is far from emotional thoughts, it is called wonderful form. Without the three contemplations of emptiness, signlessness, and non-action, one cannot see the wonderful form. Without the wonderful form, one cannot achieve the three contemplations. The realm and contemplation support each other, and defiled thoughts have no gaps, so one can enter the stage of contemplation and practice. Two, Opening the Eyes Below. Explaining that Accomplished Contemplation is in Accordance with Nature and All-Pervading: The second part, starting from 'Opening the Eyes Below', explains that after contemplation is accomplished, it can be in accordance with one's own nature and all-pervading. The wonderful mind manifests wonderful forms, and the wonderful forms inspire the wonderful mind. The mind continues uninterruptedly, accomplishing contemplation and entering the stage. Worldly conditions cannot be shaken, and the Buddha always appears before the eyes. Closing the eyes is clear and understanding, and opening the eyes will not lose it. Seeing the Buddha in the light, and not forgetting in the dark, the light of the nature is uninterrupted, how could the Buddha be temporarily missing? Each sea of marks adorns the Dharmakaya (Dharma body), marks are large marks, and characteristics are small marks. Contemplating the large marks and manifesting the small marks is called outflow. Although the kalpa water is huge, it can only reach the second dhyana heaven. The Buddha's form is all-pervading and in accordance with the Dharma realm. Let's use a part to illustrate all-pervasiveness. The Buddha's eye in the stage of contemplation and practice is called Zhou Mou (all-seeing eyes). Where is it that this eye does not see the Buddha? Question from the Profound Meaning of the Golden Light Sutra. Contemplating the Three Paths to Manifest the Golden Light: Someone asks, in the Profound Meaning of the Golden Light Sutra, it says that contemplating the three paths (hell realm, hungry ghost realm, animal realm) to manifest the golden light, even in the stage of resemblance to the Buddha, it is said that closing the eyes can see it, and opening the eyes will lose it. Now contemplating the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), being in the stage of contemplation and practice, why can one see it with both open and closed eyes? Answer, There it Explains the Principle of the Golden Light of the Inherent Virtue of the Nature: The answer is, there it speaks of the principle of the golden light inherent in the nature, and only Bodhisattvas in the initial dwelling stage can see it effortlessly, so in the stage of resemblance to the Buddha, there is still discussion of gain and loss. Now it is meditation with phenomena, relying on the manifested color.

。觀於三身。以其應相凡心可見故理三身雖乃未顯。不妨應色先與定合。故令開閉皆見佛身。如以三觀觀彼落日。三觀未成而能開閉。皆見於日。故雖事理一念同修。而理難事易。事易故先現。理難故后發。故般舟三昧。以三十二相為事境。以即空假中為理觀。境觀雖乃同時而修。境必先成。托境進觀。藉觀顯境。更進更顯。從凡入聖。故知彼就趣真無住。對似愛頂墮。為開閉得失。此就應色。得成觀行。為開閉俱見。不知事理難易淺深。此相違文何能銷釋。二念一下。等諸佛二。初約一佛等諸佛。為成觀故不可散緣。故以彌陀一佛為境。雖觀一佛何異十方。雖照現今何殊過未。此彰一切不離彌陀。良以彌陀是無量之一。故能等於一中無量。二一身下。明諸佛同三法。一佛等彼一切佛者。以由佛佛同得三法。身是法身。智慧是般若。十力四無所畏是解脫。亦是三身三涅槃等。身智言一者。顯于諸佛法報不別。應用亦同。故力無畏結云亦然。同身智一也。菩薩因中分破無明。分同妙覺所證三法。無明破盡。則究竟同諸佛三法。諸佛三法既其不二。是故彌陀三法不少。一切諸佛三法不多。故言等也。二念色下。念三身以結。示色是應身。通於勝劣及他受用。法門是報身。以諸法門。聚而為身。即八萬四千陀羅尼為發。第一

【現代漢語翻譯】現代漢語譯本觀想三身（Dharmakaya, Sambhogakaya, Nirmanakaya）。因為應化之相凡夫之心可以見到，所以理體三身雖然尚未顯現，不妨礙應化之色先與禪定相合。因此使得開眼閉眼都能見到佛身。如同用三觀（空觀，假觀，中觀）觀落日，三觀尚未成就，但能開眼閉眼都能見到太陽。所以雖然事相和理體一念同時修習，但理體難而事相易。事相易所以先顯現，理體難所以後發生。所以般舟三昧（Pratyutpanna Samadhi）以三十二相為事相之境，以即空假中為理體之觀。境和觀雖然同時修習，境必定先成就。依託于境而進修觀想，憑藉觀想來顯現境。更加精進更加顯現，從凡夫進入聖境。所以知道他們就趨向真如無住（Anupalabdhi）。針對相似的愛見頂墮，作為開眼閉眼的得失。這是就應化之色，成就觀行，作為開眼閉眼都能見到。不瞭解事相和理體的難易深淺，這些相違背的文句如何能夠消解解釋？『二念一下』，等於諸佛二。首先從一佛等於諸佛來說，爲了成就觀想，不可分散緣慮。所以用彌陀（Amitabha）一佛作為觀想之境。雖然觀想一佛，與觀想十方諸佛有什麼不同？雖然照見現在，與照見過去未來有什麼差別？這彰顯一切不離彌陀。因為彌陀是無量諸佛之一，所以能等於一中無量。『二一身下』，說明諸佛共同具有三法。一佛等於一切佛，是因為佛佛都共同證得三法。身是法身（Dharmakaya），智慧是般若（Prajna），十力（Dasabala）和四無所畏（catu-vaiśāradya）是解脫（vimoksha）。也就是三身（Trikaya）、三涅槃（Tri-nirvana）等。身和智慧說成一個，是爲了顯示諸佛的法身和報身（Sambhogakaya）沒有差別。應用也相同。所以十力和四無所畏總結說也是這樣，共同具有身智一體。菩薩在因地中分破無明（avidyā），分證同於妙覺（Samantabhadra）所證的三法。無明破盡，就究竟同於諸佛的三法。諸佛的三法既然沒有差別，所以彌陀的三法不少，一切諸佛的三法不多，所以說相等。『二念色下』，以念三身來總結。顯示色是應身（Nirmanakaya），通於殊勝和低劣以及他受用。法門是報身（Sambhogakaya），以諸法門聚集而成身，即八萬四千陀羅尼（dharani）為首。

【English Translation】 English version Contemplate the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya). Because the responsive forms are visible to ordinary minds, although the principle of the Trikaya is not yet manifest, it does not hinder the responsive form from first uniting with Samadhi. Therefore, whether opening or closing the eyes, one can see the Buddha's body. It is like observing the setting sun with the Threefold Contemplation (emptiness, provisional existence, and the Middle Way). Even if the Threefold Contemplation is not yet complete, one can see the sun whether opening or closing the eyes. Therefore, although practice and principle are cultivated simultaneously in a single thought, principle is difficult while practice is easy. Because practice is easy, it manifests first; because principle is difficult, it arises later. Therefore, the Pratyutpanna Samadhi Sutra takes the thirty-two marks as the object of practice and the contemplation of emptiness, provisional existence, and the Middle Way as the principle of contemplation. Although the object and contemplation are cultivated simultaneously, the object must be accomplished first. Relying on the object to advance contemplation, and using contemplation to reveal the object, advancing further and revealing more, one enters the state of sainthood from the ordinary. Therefore, know that they then tend towards true Suchness (Tathata) and non-abiding (Anupalabdhi), regarding the similar love and attachment as the gain and loss of opening and closing the eyes. This is based on the responsive form, accomplishing the practice of contemplation, as seeing both when opening and closing the eyes. If one does not understand the difficulty and ease, the shallowness and depth of practice and principle, how can these contradictory statements be resolved and explained? 『The second thought below,』 is equal to all Buddhas. First, from the perspective of one Buddha being equal to all Buddhas, in order to accomplish contemplation, one should not scatter one's thoughts. Therefore, Amitabha (Amitabha) Buddha is used as the object of contemplation. Although contemplating one Buddha, what difference is there from contemplating the Buddhas of the ten directions? Although illuminating the present, what difference is there from illuminating the past and future? This reveals that everything is inseparable from Amitabha. Because Amitabha is one of the countless Buddhas, he can be equal to the countless within the one. 『The second, below the body,』 explains that all Buddhas share the Three Dharmas. One Buddha is equal to all Buddhas because all Buddhas attain the Three Dharmas in common. The body is the Dharmakaya, wisdom is Prajna, and the Ten Powers (Dasabala) and Four Fearlessnesses (catu-vaiśāradya) are liberation (vimoksha). These are also the Trikaya, Tri-nirvana, etc. Saying that body and wisdom are one is to show that there is no difference between the Dharmakaya and Sambhogakaya of the Buddhas. Their application is also the same. Therefore, the Ten Powers and Four Fearlessnesses are summarized as being the same, sharing the unity of body and wisdom. Bodhisattvas, in the causal stage, partially break through ignorance (avidyā), partially realizing the Three Dharmas realized by Samantabhadra. When ignorance is completely broken through, they ultimately become the same as the Three Dharmas of the Buddhas. Since the Three Dharmas of the Buddhas are without difference, Amitabha's Three Dharmas are not less, and the Three Dharmas of all Buddhas are not more, therefore it is said to be equal. 『The second, below the form,』 concludes by contemplating the Trikaya. It shows that form is the Nirmanakaya, encompassing the superior and inferior, as well as the enjoyment of others. The Dharma-gate is the Sambhogakaya, with the various Dharma-gates gathered to form the body, with the eighty-four thousand Dharanis (dharani) as the foremost.

義諦為髻。種智為頭。慈悲為眼。無漏為鼻。四辯為口。四十不共為齒。二智為手。如來藏為復。三三昧為腰。定慧為足等。此諸法門。若從所證名為法身。今從能證名為報身。自受用也實相是法身。非不具於一切法門及諸色相。讓于能證及垂應故。今是所證及以能垂。但名實相前論觀法文中。但言相好周遍。次文乃約三法論等。至今結示云念三身。應知法門及以實相。不離色身舉一即三。全三是一。法爾相即非縱非橫。是故此經第九佛觀。經示相好。疏名真法。不知圓觀。此名莫消。若觀佛身。不涉后二。便同小外。何預妙宗。須知此文。是結前觀色相周遍已具三身。二常運下。明即佛。觀行位人一切時處。唸佛三觀。常得現前。故云無不念時言唸唸皆覺者。示即佛義。雖是始覺即同本覺。非全本覺觀不名中。亦得義論始本一合。雖非究竟及真似合。而亦得是觀行合也。若論即字。廣雅訓合。荊溪云依訓乃成二物相合。于理猶疏。今以義求其體不二。方名為即。然其始覺與本覺合。雖名為合非二物合。正是荊溪體不二義。良以始本覺體是一。故知六即得名六合。理即乃以逆修之覺與本覺合。五皆順覺與本覺合。六合無非體不二也。荊溪有時亦以合名明不二體。故不二門云。復由緣了與性一合。方能稱性施設萬端緣了

【現代漢語翻譯】現代漢語譯本：以義諦（真理的意義）為髮髻。種智（佛陀所具有的一切智慧）為頭。慈悲為眼。無漏（沒有煩惱）為鼻。四辯（四種辯才）為口。四十不共法（佛陀獨有的四十種功德）為齒。二智（根本智和后得智）為手。如來藏（一切眾生皆具的佛性）為腹。三三昧（空三昧、無相三昧、無作三昧）為腰。定慧（禪定和智慧）為足等等。這些法門，如果從所證得的果位來說，稱為法身（Dharmakaya）。現在從能證悟的角度來說，稱為報身（Sambhogakaya），是自受用身。實相（事物的真實面貌）是法身，並非不具備一切法門及各種色相，而是爲了適應能證悟者和垂跡應化，所以才這樣說。現在所說是所證得的果位以及能垂跡應化之身。但名為實相之前，在觀法文中，只說相好周遍。後面的文章才約三法（法身、報身、應身）來論述等等。直到現在總結提示說要憶念三身。應當知道法門及實相，不離色身（Rupakaya），舉一即三，全三是一。法爾如是，相互即是，非縱非橫。所以此經第九佛觀，經文顯示相好，疏文名為真法。不瞭解圓融的觀法，就無法理解這個名稱的含義。如果觀佛身，不涉及后二身，就如同小乘和外道，與妙宗（天臺宗）無關。須知此文是總結前面的觀色相周遍，已經具備三身。『二常運下』，說明即佛，觀行位的修行人在一切時處，憶念佛的三觀，常常能夠現前，所以說沒有不憶念的時候。『言唸唸皆覺者』，顯示即佛的意義。雖然是始覺，但等同於本覺。如果不是完全的本覺，觀就不名為中道。也可以從義理上說始覺和本覺合一。雖然不是究竟的合一以及真似合一，但也算是觀行上的合一。如果論『即』字，廣雅解釋為『合』。荊溪（湛然）說，按照訓釋，乃是二物相合，從理上來說還是疏遠。現在從義理上尋求，其體性不二，才名為『即』。然而，始覺與本覺合，雖然名為合，但不是二物相合，正是荊溪所說的體不二的意義。實在是因為始覺和本覺的體性是一，所以知道六即（理即、名字即、觀行即、相似即、分證即、究竟即）得名六合，六合無非是體不二。荊溪有時也用『合』來表明不二的體性。所以不二門說，又由於緣了（因緣和明瞭）與性一合，才能稱性施設萬端緣了。

【English Translation】 English version: The meaning of reality (義諦, Yidi) is the hair knot. The wisdom of all kinds (種智, Zhongzhi) is the head. Loving-kindness and compassion are the eyes. Non-outflow (無漏, Wulou) is the nose. The four kinds of eloquence (四辯, Sibian) are the mouth. The forty unshared qualities (四十不共法, Sishi Bugongfa) are the teeth. The two wisdoms (二智, Erzhi) are the hands. The Tathagatagarbha (如來藏, Rulaizang) is the abdomen. The three samadhis (三三昧, San Sanmei) are the waist. Concentration and wisdom are the feet, and so on. These Dharma gates, if named from what is attained, are called the Dharmakaya (法身). Now, from the perspective of what can realize, it is called the Sambhogakaya (報身), which is the self-enjoyment body. The true nature of reality (實相, Shixiang) is the Dharmakaya, which is not without all Dharma gates and various forms, but it is said so to accommodate those who can realize and those who manifest in response. What is now said is what is attained and the body that can manifest in response. But before it is named the true nature of reality, in the text on contemplating the Dharma, it only says that the characteristics and marks are all-pervasive. The subsequent text then discusses the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and so on. Until now, it concludes and reminds us to remember the three bodies. It should be known that the Dharma gates and the true nature of reality are inseparable from the Rupakaya (色身). One is all three, and all three are one. It is naturally so, mutually identical, neither vertical nor horizontal. Therefore, in the ninth contemplation of the Buddha in this sutra, the sutra text shows the characteristics and marks, and the commentary is named the true Dharma. If one does not understand the perfect contemplation, one cannot understand the meaning of this name. If one contemplates the Buddha's body without involving the latter two bodies, it is like the Hinayana and external paths, and has nothing to do with the wonderful school (Tiantai School). It should be known that this text is a summary of the previous contemplation of the all-pervasive characteristics and marks, which already possesses the three bodies. 'The second constantly moving down' explains that the Buddha, the practitioner in the stage of contemplation, at all times and places, remembering the three contemplations of the Buddha, can often appear, so it is said that there is no time when one does not remember. 'The words 'every thought is awakened' show the meaning of being the Buddha. Although it is initial awakening, it is the same as original awakening. If it is not complete original awakening, contemplation is not called the Middle Way. It can also be said from the perspective of principle that initial awakening and original awakening are united. Although it is not the ultimate union and the true and similar union, it can also be regarded as the union in contemplation and practice. If we talk about the word 'is', Guangya explains it as 'union'. Jingxi (Zhanran) said that according to the interpretation, it is the union of two things, which is still distant in principle. Now, seeking from the principle, their nature is non-dual, which is called 'is'. However, the union of initial awakening and original awakening, although called union, is not the union of two things, but precisely the meaning of non-duality of nature as Jingxi said. It is truly because the nature of initial awakening and original awakening is one, so we know that the six identities (identity in principle, identity in name, identity in practice, similar identity, partial realization identity, ultimate identity) are named six unions, and the six unions are all non-duality of nature. Jingxi sometimes also uses 'union' to express the non-dual nature. Therefore, the Non-Dual Gate says, 'Furthermore, due to conditions and understanding being united with nature, one can then establish all kinds of conditions and understanding in accordance with nature.'

是始性豈非本。修性體一複名為合。四相似即。今既釋佛。乃似本覺。良以此位始覺之功。尚伏無明。全未破故。非真本覺。唯得名為相似即佛。若四十一位分破無明。故得分分是真本覺。名分真佛。至極果位無明既盡。本覺全彰。故得名為究竟是佛。即究竟本覺。亦究竟始覺。亦是究竟始本一合。亦是究竟始本俱忘。例前五即皆有四義。問名字等五。以始對本。論合及忘四義稍可。唯初理即。既全在迷。豈有始覺及二義邪。答理雖全迷而具三因及五佛性。緣了二性豈非本有修因始覺果。及果果二種佛性。豈非理中究竟始覺。理若不具此等始覺。名字等五。便須別修。復何得云全修在性。但有即名無即義也。自非山教圓位徒施今當相似位中四義。文自分二。初標釋二。初約三身明即佛。前觀行位。常用三觀念佛三身。觀覺雖成似覺未發。加功不已。今本覺三身相似而發。與始覺三觀相似相應。應是合義合而不忘。非妙覺也。問於一本覺約何要義。顯示三身令人可見。答本覺諸法即空假中。覺諸法假。即相好身。覺諸法空。即法門身。覺諸法中。即實相身。如此論之其義宛爾。更於一覺約寂照說。照而常寂自在神通。即相好身。寂而常照清凈智慧。即法門身。非寂非照而寂而照。即實相身。此之二三皆非縱橫不可思議。

【現代漢語翻譯】現代漢語譯本是始覺之性難道不是原本就有的？修習佛性與本體合一又可稱為『合』。『四相似即』，現在既然解釋了『佛』，就類似於『本覺』。這是因為此位階的『始覺』之功，還被『無明』所遮蔽，完全沒有破除，所以不是真正的『本覺』，只能稱為『相似即佛』。如果四十一位菩薩逐漸破除『無明』，就能逐漸證得真正的『本覺』，稱為『分真佛』。到了最高的果位，『無明』完全斷盡，『本覺』完全顯現，所以稱為『究竟是佛』，也就是究竟的『本覺』，也是究竟的『始覺』，也是究竟的『始本一合』，也是究竟的『始本俱忘』。如同前面的五即都具有這四種含義。問：『名字即』等五即，以『始覺』對應『本覺』，討論『合』以及『忘』這四種含義還算可以理解，唯獨最初的『理即』，完全處於迷惑之中，怎麼會有『始覺』以及這兩種含義呢？答：理體雖然完全被迷惑，但具備『三因』以及『五佛性』，『緣了』二性難道不是本有的『修因始覺果』，以及『果果』兩種佛性嗎？難道不是理體中究竟的『始覺』嗎？如果理體不具備這些『始覺』，『名字即』等五即，就需要另外修習，又怎麼能說『全修在性』呢？只是有名相而沒有實際意義罷了。如果不是天臺宗的圓教，徒勞地施設這些。現在應當在『相似位』中說明這四種含義。經文自分為兩部分，首先是標示，然後是解釋。首先從『三身』來闡明『即佛』。前面的『觀行位』，常用『三觀』來觀佛的『三身』。觀想的覺悟雖然成就，但相似的覺悟還沒有生髮，需要不斷地努力。現在『本覺』的『三身』相似地生髮，與『始覺』的『三觀』相似地相應，這應該是『合』的含義，『合』而不『忘』，但還不是『妙覺』。問：對於一個『本覺』，依據什麼重要的意義，來顯示『三身』，使人能夠看見？答：『本覺』的諸法就是『空』、『假』、『中』。覺悟諸法是『假』，就是『相好身』(Rupakaya, 色身)。覺悟諸法是『空』，就是『法門身』(Dharmakaya, 法身)。覺悟諸法是『中』，就是『實相身』(Sambhogakaya, 報身)。這樣來論述，其中的意義就很明顯了。再從一個覺悟，用『寂』和『照』來說明。『照』而常『寂』，自在神通，就是『相好身』。『寂』而常『照』，清凈智慧，就是『法門身』。非『寂』非『照』而『寂』而『照』，就是『實相身』。這兩種『三身』都不是縱向或橫向的，不可思議。

【English Translation】 English version Is the nature of initial enlightenment not inherent? Cultivating the nature to unite with the essence can also be called 'union'. 'Four Similar Identities', now that the 'Buddha' has been explained, it is similar to 'Original Enlightenment' (Benjue, 本覺). This is because the merit of 'Initial Enlightenment' (Shijue, 始覺) at this stage is still obscured by 'Ignorance' (Wuming, 無明), and has not been completely broken through, so it is not true 'Original Enlightenment', but can only be called 'Similar Identity Buddha'. If the forty-one Bodhisattvas gradually break through 'Ignorance', they can gradually attain true 'Original Enlightenment', called 'Partial Truth Buddha'. When reaching the highest fruition, 'Ignorance' is completely exhausted, and 'Original Enlightenment' is fully manifested, so it is called 'Ultimate Buddha', which is the ultimate 'Original Enlightenment', also the ultimate 'Initial Enlightenment', also the ultimate 'Union of Initial and Original', and also the ultimate 'Forgetting of Initial and Original'. Like the previous five identities, all have these four meanings. Question: The five identities such as 'Name Identity', using 'Initial Enlightenment' to correspond to 'Original Enlightenment', discussing the four meanings of 'Union' and 'Forgetting' is still understandable, but the initial 'Principle Identity', which is completely in delusion, how can there be 'Initial Enlightenment' and these two meanings? Answer: Although the principle is completely deluded, it possesses the 'Three Causes' and the 'Five Buddha-natures', aren't the two natures of 'Condition and Understanding' the inherent 'Cultivation Cause Initial Enlightenment Result', and the two kinds of Buddha-nature of 'Result of Result'? Isn't it the ultimate 'Initial Enlightenment' in the principle? If the principle does not possess these 'Initial Enlightenments', the five identities such as 'Name Identity' need to be cultivated separately, how can it be said that 'all cultivation is in nature'? It is just a name without actual meaning. If it is not the perfect teaching of the Tiantai school, it is futile to establish these. Now we should explain these four meanings in the 'Similar Position'. The text is divided into two parts, first the indication, then the explanation. First, explain 'Identity Buddha' from the 'Three Bodies'. In the previous 'Practice Position', the 'Three Contemplations' are often used to contemplate the 'Three Bodies' of the Buddha. Although the enlightenment of contemplation is achieved, the similar enlightenment has not yet arisen, and continuous efforts are needed. Now the 'Three Bodies' of 'Original Enlightenment' arise similarly, corresponding similarly to the 'Three Contemplations' of 'Initial Enlightenment', this should be the meaning of 'Union', 'Union' without 'Forgetting', but it is not yet 'Wonderful Enlightenment'. Question: For one 'Original Enlightenment', according to what important meaning, to display the 'Three Bodies', so that people can see? Answer: The dharmas of 'Original Enlightenment' are 'Emptiness', 'Provisionality', and 'Middle Way'. Realizing that all dharmas are 'Provisional', is the 'Form Body' (Rupakaya, 色身). Realizing that all dharmas are 'Emptiness', is the 'Dharma Body' (Dharmakaya, 法身). Realizing that all dharmas are 'Middle Way', is the 'Reward Body' (Sambhogakaya, 報身). Discussing it in this way, the meaning is very clear. Furthermore, from one enlightenment, use 'Stillness' and 'Illumination' to explain. 'Illuminating' while constantly 'Still', with free supernatural powers, is the 'Form Body'. 'Still' while constantly 'Illuminating', with pure wisdom, is the 'Dharma Body'. Neither 'Still' nor 'Illuminating' but 'Still' and 'Illuminating', is the 'Essence Body'. These two kinds of 'Three Bodies' are neither vertical nor horizontal, inconceivable.

乃是寂覺照覺。雙遮照覺全本成始。即是相應及俱忘義。此位三身即佛義顯。是故文中不特言覺示于即佛。二相似下。約四喻明相似。行人本覺寂照及雙相似而發。成相似位三種之覺。此覺似真若鍮若瓜。比金比瓠。此之二物喻始似本。如將至火先覺暖氣。行欲近海預睹平相。此之二事喻于相似近乎分真。前二約法論似。后二約位論似。二水性下。勸證二。初約事勸。本覺清涼其猶冷水。似覺飲之知消煩熱。名字之人如熱渴者。須三觀功掘無明地方得真似清涼之水。徒聞之水不施觀功。又無事行取水具物。守渴而終至極熱處。二略舉下。引文證相似相應功德之相。如彼法華六根清凈。文雖稍廣其相顯然。行者易知故得名要。六根同有五種似發。所謂肉眼天眼慧眼法眼佛眼。肉耳天耳慧法佛耳。乃至意根亦有五相。此之六五。即三相應肉天法六。即相好身相似相應。慧六佛六。即法門實相相似相應。以五眼等是不次第相似發故。可以對於圓三身也。行者能於三觀。觀佛六根三德。不久相應。五分證即。即心觀佛。托境顯性。雖得相似尚屬緣修。今則親證屬於真修。分破無明。起信論中稱隨分覺。寂照雙融。本覺真佛分分而顯。從所顯說。名為分真。從能顯言。名為分證。四十一位皆受此名。自分二。初明初住。一代教中

{ "translations": [ "現代漢語譯本", "乃是寂覺照覺（寂靜之覺與照耀之覺）。雙遮照覺，全本成始（同時遮蔽寂靜與照耀，從而使全體本覺得以顯現）。即是相應及俱忘義（這就是相應和俱忘的意義）。此位三身即佛義顯（在此位，法身、報身、應身，即佛的三身的意義得以顯現）。是故文中不特言覺示于即佛（因此，經文中不僅僅是說覺悟就等同於成佛）。", "『二相似下』，約四喻明相似（下面用四個比喻來說明相似）。行人本覺寂照及雙相似而發（修行人的本覺，通過寂靜、照耀以及二者的相似而生髮）。成相似位三種之覺（成就相似位的三種覺悟）。此覺似真若鍮若瓜（這種覺悟看似真實，就像黃銅或瓜一樣）。比金比瓠（與金子和葫蘆相比）。此之二物喻始似本（這兩種事物比喻開始時的相似，類似於根本）。如將至火先覺暖氣（就像要靠近火時，先感覺到暖氣）。行欲近海預睹平相（就像要靠近大海時，預先看到平坦的地平線）。此之二事喻于相似近乎分真（這兩件事比喻相似接近於部分真實）。前二約法論似（前面的兩個比喻從法理上論述相似）。后二約位論似（後面的兩個比喻從果位上論述相似）。", "『二水性下』，勸證二（下面勸勉和證明）。初約事勸（首先從事情上勸勉）。本覺清涼其猶冷水（本覺清涼，就像冷水一樣）。似覺飲之知消煩熱（相似覺悟飲用后，知道可以消除煩惱和熱惱）。名字之人如熱渴者（有名無實的人就像又熱又渴的人）。須三觀功掘無明地方得真似清涼之水（必須通過三種觀照的功夫，挖掘無明之地，才能得到真正相似的清涼之水）。徒聞之水不施觀功（只是聽說有水，而不施加觀照的功夫）。又無事行取水具物（又沒有實際行動去取水，準備取水的工具）。守渴而終至極熱處（只能忍受乾渴，最終到達極其炎熱的地方）。", "『二略舉下』，引文證相似相應功德之相（下面引用經文來證明相似相應功德的相狀）。如彼法華六根清凈（如《法華經》所說的六根清凈）。文雖稍廣其相顯然（經文雖然稍廣，但其相狀是顯然的）。行者易知故得名要（修行人容易理解，所以稱為要點）。六根同有五種似發（六根都有五種相似的生髮）。所謂肉眼（rou yan）天眼（tian yan）慧眼（hui yan）法眼（fa yan）佛眼（fo yan）。肉耳（rou er）天耳（tian er）慧耳（hui er）法耳（fa er）佛耳（fo er）。乃至意根亦有五相（乃至意根也有五種相狀）。此之六五，即三相應肉天法六（這六根的五種相狀，就是三種相應，肉眼、天眼、法眼這六種）。即相好身相似相應（就是相好身相似相應）。慧六佛六，即法門實相相似相應（慧眼、佛眼這六種，就是法門實相相似相應）。以五眼等是不次第相似發故（因為五眼等不是依次相似生髮的）。可以對於圓三身也（可以對應于圓滿的三身）。行者能於三觀，觀佛六根三德（修行人能夠在三種觀照中，觀佛的六根和三種功德）。不久相應（不久就能相應）。五分證即（五分法身得以證得）。即心觀佛，托境顯性（以心觀佛，依託外境來顯現自性）。雖得相似尚屬緣修（雖然得到相似，仍然屬於緣修）。今則親證屬於真修（現在則是親身證悟，屬於真修）。分破無明（逐漸破除無明）。起信論中稱隨分覺（《起信論》中稱為隨分覺）。寂照雙融（寂靜與照耀雙重融合）。本覺真佛分分而顯（本覺真佛逐漸顯現）。從所顯說，名為分真（從所顯現的來說，稱為分真）。從能顯言，名為分證（從能顯現的來說，稱為分證）。四十一位皆受此名（四十一地菩薩都接受這個名稱）。自分二（下面分為兩部分）。初明初住（首先說明初住）。一代教中（一代教法中）。 ], "english_translations": [ "English version", "These are the silent awareness and illuminating awareness. Doubly obscuring illuminating awareness, the entirety of the original source becomes the beginning. This is the meaning of correspondence and mutual forgetting. In this position, the three bodies, which are the meaning of the Buddha, become manifest. Therefore, the text does not specifically state that awareness is equivalent to becoming a Buddha.", "『Below the two similarities,』 four metaphors are used to explain similarity. The practitioner's original awareness arises through silence, illumination, and the similarity of the two. This achieves three kinds of awareness in the position of similarity. This awareness seems real, like brass or a melon. Compared to gold and a gourd. These two things are metaphors for the beginning resembling the original. Just as one feels warmth before approaching a fire. Just as one sees a flat horizon before approaching the sea. These two events are metaphors for similarity being close to partial truth. The first two discuss similarity in terms of the Dharma. The latter two discuss similarity in terms of position.", "『Below the two water natures,』 there are two exhortations and proofs. First, exhortation in terms of events. The original awareness is cool and refreshing, like cold water. Drinking the similar awareness, one knows it can eliminate vexation and heat. People in name only are like those who are hot and thirsty. One must use the effort of the three contemplations to dig up the place of ignorance in order to obtain the truly similar cool water. Merely hearing about water without applying the effort of contemplation. And without taking action to fetch water or prepare the tools. One can only endure thirst and eventually reach an extremely hot place.", "『Below the brief summary,』 the text is cited to prove the characteristics of the merit of similar correspondence. Like the purification of the six senses in the Lotus Sutra. Although the text is slightly broad, its characteristics are clear. Practitioners can easily understand it, so it is called essential. The six senses all have five kinds of similar arising. These are the physical eye (rou yan), the heavenly eye (tian yan), the wisdom eye (hui yan), the Dharma eye (fa yan), and the Buddha eye (fo yan). The physical ear (rou er), the heavenly ear (tian er), the wisdom ear (hui er), the Dharma ear (fa er), and the Buddha ear (fo er). Even the mind-root also has five aspects. These six fives are the three correspondences, the six of the physical, heavenly, and Dharma eyes. This is the similar correspondence of the body of excellent marks. The six of wisdom and the six of Buddha are the similar correspondence of the Dharma gate and the real aspect. Because the five eyes and so on arise in a non-sequential similar way. They can correspond to the complete three bodies. If practitioners can contemplate the Buddha's six senses and three virtues through the three contemplations. They will soon correspond. The five parts of the Dharma body will be realized. Contemplating the Buddha with the mind, relying on the environment to reveal the nature. Although one obtains similarity, it still belongs to conditioned cultivation. Now, direct realization belongs to true cultivation. Gradually breaking through ignorance. The Awakening of Faith calls it partial awakening. Silence and illumination are doubly fused. The original awareness, the true Buddha, is gradually revealed. Speaking from what is revealed, it is called partial truth. Speaking from what can reveal, it is called partial realization. All forty-one positions receive this name. Dividing into two parts. First, explaining the initial dwelling. Within the teachings of a lifetime." ] }

圓位顯者。唯起信論及華嚴經。經說三身初住頓得。論明八相初住能垂。若此位不論破無明惑。安得如此上冥下應。故知十向方伏無明。初住但能斷于見惑。此等經論是漸次教。不可與其華嚴起信頓修頓證菩薩一概。是故今立詮中道教論次不次。分于別圓。今就彼經明分證佛。此文分二。初約發心明即佛二。初約三法明發就初住名示。即佛相。位名發心。發本覺心也。常寂常照寂照雙融。是本圓覺。即一而三。不發而發。故成三發皆言一切者。法界無外攝法不遺。諸佛眾生色心依正同一覺體。全體為緣全體爲了。全體為正。緣因發故。了正亦發。了因發故緣正亦發。正因發故。緣了亦發。蓋三法圓融。發則俱發。緣發名功德。能資成故。了發名智慧能觀照故。正發名境界。是真性故。是所顯故。問三德既是一本覺性。由證顯發。今云一是所顯境界。二名能顯功德智慧。若是能顯。二則是修。何得名證本覺三德。答其理如是。方不思議。所以者何。三雖性具緣了是修。二雖是修。非適今有。二若非修三法則橫。二若非性三法則縱。故釋簽明三點不縱橫云。雖一點在上。不同點水之縱。三德亦爾雖法身本有。不同別教為惑所覆。雖二點在下。不同烈火之橫。三德亦爾雖二德修成。不同別人理體具足而不相收(文畢)輒出其

【現代漢語翻譯】現代漢語譯本圓位顯者，唯有《起信論》（Mahayana-sraddhotpada-sastra）及《華嚴經》（Avatamsaka Sutra）。經中說三身（Trikaya）在初住位（Prathama-bhumi）頓然證得，論中說明八相成道（Eight aspects of attaining Buddhahood）在初住位能夠垂示。如果此位不討論破除無明惑（Avidya），怎能如此上契諸佛之理，下應眾生之機？所以知道十向位（Dasamukha）才降伏無明，初住位只能斷除見惑（Dristi）。這些經論是漸次教法（Gradual teaching），不可與《華嚴經》、《起信論》所說的頓修頓證的菩薩相提並論。因此現在立論詮釋中道教義，區分漸次和頓悟，分別在於別教和圓教。現在就依據這些經典闡明分證佛果。此文分為兩部分。首先依據發心（Bodhicitta）闡明即佛，其次，依據三法（Tri-dharma）闡明發心，就初住位名為示，即佛的相。位名為發心，發起本覺之心。常寂常照，寂照雙融，是本來的圓滿覺悟。即一而三，不發而發，所以成就三發，都說一切，因為法界（Dharmadhatu）無外，攝盡一切法無所遺漏。諸佛眾生，色心依正，同一覺體。全體為緣，全體爲了，全體為正。緣因發故，了正亦發。了因發故，緣正亦發。正因發故，緣了亦發。大概是三法圓融，發則俱發。緣發名為功德（Guna），能夠資助成就的緣故。了發名為智慧（Prajna），能夠觀照的緣故。正發名為境界（Visaya），是真性的緣故，是所顯現的緣故。問：三德（Tri-guna）既然是一本覺性，由證悟而顯發，現在說一是所顯現的境界，二是能顯現的功德智慧，如果是能顯現，二則是修，怎麼能名為證得本覺三德？答：其理就是這樣，才不可思議。為什麼呢？三雖性具，緣了是修。二雖是修，非適今有。二若非修，三法則橫。二若非性，三法則縱。所以釋簽（Commentary）說明三點不縱橫說：『雖然一點在上，不同於點水的縱向。三德也是這樣，雖然法身（Dharmakaya）本有，不同於別教為惑所覆蓋。雖然二點在下，不同於烈火的橫向。三德也是這樣，雖然二德修成，不同於別人理體具足而不相收。』（文畢）輒出其

【English Translation】 English version The enlightened ones of the perfect position rely solely on the 'Awakening of Faith in the Mahayana' (Mahayana-sraddhotpada-sastra) and the 'Flower Garland Sutra' (Avatamsaka Sutra). The sutras state that the three bodies (Trikaya) are attained suddenly at the first stage of dwelling (Prathama-bhumi), while the treatise explains that the eight aspects of attaining Buddhahood (Eight aspects of attaining Buddhahood) can be manifested at the first stage of dwelling. If this position does not discuss breaking through the delusion of ignorance (Avidya), how can it be in such perfect alignment with the principles of the Buddhas above and responsive to the potential of sentient beings below? Therefore, it is known that the ten directions (Dasamukha) subdue ignorance, and the first stage of dwelling can only sever the delusions of views (Dristi). These sutras and treatises are gradual teachings (Gradual teaching), and cannot be equated with the bodhisattvas who achieve sudden cultivation and sudden realization as described in the 'Flower Garland Sutra' and the 'Awakening of Faith'. Therefore, we now establish the theory of the Middle Way teaching, distinguishing between gradual and sudden, and differentiating between separate and perfect teachings. Now, based on these scriptures, we clarify the partial realization of Buddhahood. This text is divided into two parts. First, based on the arising of the aspiration for enlightenment (Bodhicitta), we explain that it is identical to Buddhahood. Second, based on the three dharmas (Tri-dharma), we explain the arising of the aspiration for enlightenment, which is called 'manifestation' at the first stage of dwelling, which is the aspect of Buddhahood. The position is called the arising of the aspiration for enlightenment, which is the arising of the mind of original enlightenment. Constant stillness and constant illumination, the fusion of stillness and illumination, is the original perfect enlightenment. It is one and yet three, arising without arising, so the three arisings are all said to be 'all', because the Dharma Realm (Dharmadhatu) has no outside, encompassing all dharmas without omission. All Buddhas and sentient beings, form and mind, dependent and proper, share the same enlightened essence. The whole is the cause, the whole is the purpose, the whole is the right. Because the causal cause arises, the understanding and right also arise. Because the understanding cause arises, the causal and right also arise. Because the right cause arises, the causal and understanding also arise. Generally, the three dharmas are perfectly integrated, and when one arises, all arise together. The arising of the causal is called merit (Guna), because it can support and accomplish. The arising of the understanding is called wisdom (Prajna), because it can contemplate and illuminate. The arising of the right is called the realm (Visaya), because it is the essence of truth, and is what is manifested. Question: Since the three virtues (Tri-guna) are the essence of original enlightenment, manifested through realization, now it is said that one is the manifested realm, and two are the manifesting merit and wisdom. If it is the manifesting, then two are cultivation, how can it be called the realization of the three virtues of original enlightenment? Answer: The principle is like this, which is inconceivable. Why? Although the three are inherent in nature, the causal and understanding are cultivation. Although the two are cultivation, they are not newly acquired. If the two are not cultivation, the three dharmas will be horizontal. If the two are not nature, the three dharmas will be vertical. Therefore, the commentary (Commentary) explains that the three points are neither vertical nor horizontal, saying: 'Although one point is above, it is different from the verticality of dripping water. The three virtues are also like this, although the Dharmakaya (Dharmakaya) is inherent, it is different from the separate teaching being covered by delusion. Although the two points are below, it is different from the horizontality of raging fire. The three virtues are also like this, although the two virtues are cultivated, they are different from others whose principle and essence are complete but do not encompass each other.' (End of quote) Presumptuously extracting its

意。別教法身為惑覆者。良由不知本覺之性具染惡德是故染惡非二德也。故別惑通惑業識事識煩惱結業三乘六道。變易分段此等一切迷中二法。非二佛性既非佛性。乃成定有能覆之惑。是故但有法身本覺。隨於染緣作上一切迷中之法。以是名曰為惑所覆。應知覆義不同泥土覆彼頑石。既覆但中佛性之理。如淳善人。一切惡事非本所能。為惡人逼令作眾惡。故說善人為惡所覆應須還用隨染覺性。別緣真諦及以俗中。次第別修空假緣了或中邊緣了種種二因。或初緣次了。或初了次緣次第翻破一切迷法。顯於法身本覺之性。是故覆理成於縱義。圓人不爾。以知本覺具染惡性。體染惡修即二佛性故通別惑事業識等一切迷法。當處即是緣了佛性。豈有佛性更覆佛性。如君子不器善惡俱能。或同惡人作諸惡事。則彰己能何覆之有。故即二迷以為緣了。顯發於正。緣了二德體迷而得。義當所發。元是修德復當能顯。雖分修性皆本具故。義不成縱言別人理體具足而不相收者。亦為不知本覺之性具染惡德。不能全性起染惡修。乃成理體橫具三法。言不相收者。以其三法定俱在性皆是所發。猶如三人各稱帝王。何能相攝。是故不知性中三法。二是修者二乃成橫。圓人不然。元知本覺具染惡性。故使迷中一切染惡。當處即是緣了佛性。以此二

【現代漢語翻譯】現代漢語譯本：意。別教（指藏教之外的教派）認為法身（Dharmakāya，佛的法性身）會被迷惑所覆蓋，這是因為他們不瞭解本覺（original enlightenment）的自性具備染污的惡德。因此，染污和惡不是兩種德性。所以，別教的迷惑貫通迷惑、業識、事識、煩惱結業、三乘（聲聞乘、緣覺乘、菩薩乘）、六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），以及變易生死和分段生死。所有這些都是迷妄中的二法。既然不是佛性，就成了確實存在的能覆蓋佛性的迷惑。因此，只有法身的本覺，隨著染污的因緣，產生上述一切迷妄中的法。因此，這被稱為被迷惑所覆蓋。應該知道，覆蓋的意義不同於泥土覆蓋頑石。它只是覆蓋了其中的佛性之理，就像純善之人，一切惡事並非其本性所能為，而是被惡人逼迫才做各種惡事。所以說善人被惡所覆蓋，需要用隨順染污的覺性，分別緣于真諦和俗諦，次第分別修習空、假、緣、了，或者中間緣了，種種二因。或者先緣后了，或者先了後緣，次第翻破一切迷妄之法，顯現法身的本覺之性。因此，覆蓋的道理成立為縱向的。圓教（指天臺宗）的人不這樣認為。因為他們知道本覺具備染污的惡性，體認染污和惡就是兩種佛性。所以，貫通別教的迷惑、事業、識等一切迷妄之法，當下就是緣了佛性。哪裡會有佛性再去覆蓋佛性呢？就像君子不侷限於某種器用，善惡都能做到。或者像惡人一樣做各種惡事，只是彰顯自己的能力，哪裡有什麼覆蓋呢？所以，直接用兩種迷惑作為緣了，顯發正性。緣了兩種德性，體認迷惑而得到，意義上是所發之物。原本是修德，又作為能顯之物。雖然分為修性和本性，但都是本自具足的。因此，縱向的說法不能成立。如果有人認為理體具足而不相互收攝，也是因為不瞭解本覺的自性具備染污的惡德，不能完全從自性生起染污的惡修，就成了理體橫向具備三種法。說不相互收攝，是因為這三種法都同時存在於自性中，都是所發之物。就像三個人各自稱帝王，怎麼能相互統攝呢？因此，不瞭解自性中的三種法，兩種是修，兩種就成了橫向的。圓教的人不是這樣。原本就知道本覺具備染污的惡性，所以使迷妄中的一切染污和惡，當下就是緣了佛性。用這兩種...

【English Translation】 English version: The Yi (referring to teachings outside the Tiantai school) believes that the Dharmakāya (the Dharma body of the Buddha) is covered by delusion because they do not understand that the nature of original enlightenment possesses defiled evil virtues. Therefore, defilement and evil are not two virtues. Thus, the delusion of Yi penetrates delusion, karma consciousness, event consciousness, afflictions, karmic bonds, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Six Realms (Deva realm, Human realm, Asura realm, Animal realm, Preta realm, Naraka realm), and the change of life and death and the segmented life and death. All of these are two dharmas within delusion. Since they are not Buddha-nature, they become definite delusions that can cover Buddha-nature. Therefore, only the original enlightenment of the Dharmakāya, following the conditions of defilement, produces all the above-mentioned dharmas within delusion. Therefore, this is called being covered by delusion. It should be known that the meaning of covering is different from soil covering a stubborn stone. It only covers the principle of Buddha-nature within it, just like a purely good person, all evil deeds are not what their nature can do, but they are forced by evil people to do various evil deeds. Therefore, it is said that a good person is covered by evil, and it is necessary to use the awareness that follows defilement, separately relying on the truth and the mundane truth, and gradually cultivate emptiness, provisionality, conditions, and understanding, or the middle condition and understanding, various two causes. Or first rely on and then understand, or first understand and then rely on, gradually overturning all the dharmas of delusion, revealing the nature of the original enlightenment of the Dharmakāya. Therefore, the principle of covering is established as vertical. People of the Yuan school (referring to the Tiantai school) do not think this way. Because they know that original enlightenment possesses defiled evil nature, recognizing defilement and evil is the two Buddha-natures. Therefore, penetrating the delusion, karma, consciousness, etc. of the Yi school, all the dharmas of delusion, at the moment are the conditions and understanding of Buddha-nature. Where would Buddha-nature cover Buddha-nature again? Just like a gentleman is not limited to a certain utensil, he can do both good and evil. Or like an evil person doing various evil deeds, it only shows his ability, what covering is there? Therefore, directly using the two delusions as conditions and understanding, revealing the correct nature. The two virtues of conditions and understanding are obtained by recognizing delusion, and in meaning are what is revealed. Originally it was cultivation virtue, and also as what can be revealed. Although divided into cultivation nature and original nature, they are all originally complete. Therefore, the vertical statement cannot be established. If someone thinks that the principle body is complete but does not mutually contain, it is also because they do not understand that the nature of original enlightenment possesses defiled evil virtues, and cannot fully generate defiled evil cultivation from the nature, it becomes the principle body horizontally possessing three dharmas. Saying that they do not mutually contain, it is because these three dharmas all exist simultaneously in the nature, and are all what is revealed. Just like three people each claiming to be emperors, how can they mutually govern each other? Therefore, not understanding the three dharmas in the nature, two are cultivation, and two become horizontal. People of the Yuan school are not like this. Originally knowing that original enlightenment possesses defiled evil nature, so that all defilement and evil in delusion, at the moment are the conditions and understanding of Buddha-nature. Using these two...

修顯於一性。如一主二臣。主攝於臣臣歸於主。三德相收亦復如是。今初住位所發三法。皆性具故發則俱發。故云不前不後以此三法。二為能顯一是所顯。修性宛爾。故云亦不一時不一時故非橫。不前後故非縱不縱不橫不思議發。是故名為初發心住。二三智下。約三身明佛。前以正助二修。對性明圓發相。今約報智證法起應。報應二修對法一性論分證佛。從智證法。從法起應。即非一時。三身頓得故非前後。不縱不橫復見於此。從始圓修一心三觀。今圓三智一心中得。即以此智證得法身。智性即色三一體融名妙色身。此身湛寂如鑒無情。形對像生山毫靡間。名應一切。三身三德體離縱橫。今始發明名開秘藏。入理般若名為住此住無住住秘藏中。二以普下。約被物明佛用二初總示三輪。色像即身輪。一音即口輪。等悅即意輪。身名神通輪口名正教輪。意名記心輪。妙觀察智也。輪者轉義。亦能摧碾。己心證法轉入他心。能摧碾他一切業惑。此三業應有十界相。皆是初住分得佛用。二應以下。別示十界。上明能用種種三業不出十界。今分別之。先明佛三。況出九界。佛應三土。且說同居。化有始終。須彰八相。大機所見八相難思。若應小乘八種皆劣。大示出沒如水之波。全法界身八皆勝妙。小乘生滅體是無常。如火燒薪終

【現代漢語翻譯】現代漢語譯本修顯於一性（指佛性）。如同一主二臣的關係，主君統攝臣子，臣子歸順主君。三德（法身德、般若德、解脫德）相互收攝也是如此。如今初住位菩薩所發的三法（法身、般若、解脫），都是自性本具的，所以一發則同時都發。因此說『不前不後』，用這三種法，其中二者是能顯，一是所顯。修行與自性本具的佛性完全契合。所以說『亦不一時』，不一時，所以不是橫向的；不前後，所以不是縱向的。不縱不橫，不可思議地發起，因此名為初發心住。二、三智下，是約三身（法身、報身、應身）來說明佛。前面用正修和助修兩種修行，對照自性來說明圓滿發起的相狀。現在約報身、智慧證得法身、從法身起應身，用報身和應身兩種修行，對照法身一性來論述分證佛果。從智慧證得法身，從法身起應身，就不是一時完成的。三身頓然證得，所以不是前後次第的。不縱不橫的道理，在這裡再次顯現。從開始圓滿地修習一心三觀，如今圓滿的三智在一心中證得。就用這智慧證得法身。智慧的體性就是色，三者一體融合，名為妙色身。此身湛然寂靜，如鏡子一般沒有情識，形體相對，影像就產生，即使是山和毫毛之間，都能顯現，名為應一切。三身三德，本體脫離縱橫的侷限。如今開始發明，名為開啟秘藏。進入理體的般若，名為住此，住于無所住的秘藏之中。二、以普下，是約佛的教化眾生來說明佛的功用。首先總示三輪（身輪、口輪、意輪）。色像就是身輪，一音就是口輪，等同喜悅就是意輪。身輪又名神通輪，口輪又名正教輪，意輪又名記心輪，也就是妙觀察智。輪，是運轉的意思，也能摧碾。將自己心中證得的佛法，轉入他人心中，能摧碾他人的一切業障迷惑。這三業應現於十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的相狀，都是初住位菩薩分證得到的佛的功用。二、應以下，分別顯示十法界。上面說明能用的種種三業，不出十法界。現在分別說明。先說明佛的三身應化，何況超出九法界。佛應化於三土（凡聖同居土、方便有餘土、實報莊嚴土），這裡且說凡聖同居土。佛的教化有開始有終結，必須彰顯八相成道（降兜率、入胎、住胎、出胎、出家、成道、轉法輪、入滅）。大根機的人所見到的八相成道難以思議。如果應化于小乘根機的人，八相成道都顯得低劣。大乘所顯示的出生和涅槃，如水面的波浪，整個法界之身，八相成道都殊勝微妙。小乘所說的生滅，本體是無常的，如火燒柴，終究會熄滅。

【English Translation】 English version Cultivation reveals the one nature (referring to Buddha-nature). It is like one lord and two ministers. The lord governs the ministers, and the ministers submit to the lord. The three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue) mutually encompass each other in the same way. Now, the three dharmas (Dharmakaya, Prajna, and Liberation) that the Bodhisattva in the first stage of abiding (初住位) manifests are all inherent in the self-nature, so when one is manifested, all are manifested simultaneously. Therefore, it is said 'not before, not after.' Among these three dharmas, two are the able to reveal, and one is the revealed. Cultivation is completely in accord with the inherent Buddha-nature. Therefore, it is said 'also not at the same time.' Not at the same time, so it is not horizontal; not before and after, so it is not vertical. Not vertical, not horizontal, inconceivably arising, therefore it is called the Initial Aspiration Abiding (初發心住). Second, 'Three Wisdoms below' explains the Buddha in terms of the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya). Previously, the two cultivations of principal and auxiliary were used to illustrate the aspect of perfect arising in relation to the self-nature. Now, in terms of the Sambhogakaya, the wisdom that realizes the Dharmakaya, and the arising of the Nirmanakaya from the Dharmakaya, the two cultivations of Sambhogakaya and Nirmanakaya are used to discuss the partial realization of Buddhahood in relation to the one nature of the Dharmakaya. From the wisdom that realizes the Dharmakaya, and from the Dharmakaya arises the Nirmanakaya, which is not accomplished at the same time. The three bodies are suddenly attained, so it is not in sequential order. The principle of not vertical, not horizontal is again manifested here. From the beginning, perfectly cultivate the One Mind Three Contemplations, and now the perfect three wisdoms are attained in one mind. Then, use this wisdom to realize the Dharmakaya. The nature of wisdom is form, and the three are integrated as one, called the Wondrous Form Body (妙色身). This body is serene and still, like a mirror without emotions. When a form is reflected, an image arises, even between a mountain and a hair, it can manifest, called responding to all. The three bodies and three virtues are free from the limitations of vertical and horizontal. Now, beginning to reveal them is called opening the secret treasury. Entering the Prajna of principle is called abiding here, abiding in the secret treasury of non-abiding. Second, 'Using Universally below' explains the function of the Buddha in terms of teaching sentient beings. First, it generally shows the three wheels (body wheel, speech wheel, and mind wheel). The form and image are the body wheel, one sound is the speech wheel, and equal joy is the mind wheel. The body wheel is also called the supernatural power wheel, the speech wheel is also called the correct teaching wheel, and the mind wheel is also called the mind-recording wheel, which is the Wonderful Observing Wisdom. Wheel means turning, and it can also crush. Turning the Dharma realized in one's own mind into the minds of others can crush all the karmic obstacles and delusions of others. These three karmas manifest in the aspects of the ten realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), all of which are the functions of the Buddha partially realized by the Bodhisattva in the first stage of abiding. Second, 'Responding below' separately shows the ten realms. The above explains that the various three karmas that can be used do not go beyond the ten realms. Now, explain them separately. First, explain the three bodies of the Buddha responding and transforming, let alone exceeding the nine realms. The Buddha responds and transforms in the three lands (Land of Coexistence of Ordinary Beings and Sages, Land of Expedient Remainder, and Land of Actual Reward and Adornment), here let's talk about the Land of Coexistence of Ordinary Beings and Sages. The Buddha's teaching has a beginning and an end, and the eight phases of enlightenment (descending from Tushita Heaven, entering the womb, dwelling in the womb, leaving the womb, leaving home, attaining enlightenment, turning the Dharma wheel, and entering Nirvana) must be manifested. The eight phases of enlightenment seen by people with great capacity are inconceivable. If responding and transforming to people with small vehicle capacity, the eight phases of enlightenment all appear inferior. The birth and Nirvana shown by the Mahayana are like waves on the water, the entire body of the Dharma realm, the eight phases of enlightenment are all supremely wonderful. The arising and ceasing spoken of by the Small Vehicle, the substance is impermanent, like firewood burning in a fire, which will eventually be extinguished.

歸灰斷。故兩八相不分而分。勝劣宛爾。此等皆是果人法則。名佛威儀。初住能為名之曰具。威儀屬身。音聲屬口。方便是意。應以佛界而得度者。即為現此三輪相也。佛相至高尚能跡示以佛況九。現之不難。既現九界各具三業然非直現十界而已。於一一身。復現十界重重無盡。以得普現諸身三昧故也。二初住下。況后位。初住始破一品無明。分證三身。垂形十界。其相尚爾。況二三住。況第十住行。向登地至於等覺。破惑轉深。德用轉廣。寧以心口而思說邪。良由位位始覺本覺一合俱忘。致使體用高廣若此。六究竟即。一切諸法無不是佛。迷故不知。故圓實教不順迷情。直示一切皆是佛法。世間相常眾生是佛。不稟教者。但有理是全不知是。若聞此教。于名知是。若入五品于觀知是。入十信者相似知是。四十一位分真知是。今登極果。究竟證知一切諸法皆是佛法。此自分二。初據位直明。等覺已名滿足方便地菩薩究竟地。始覺道窮本覺理極。本始既泯無以名焉。強稱妙覺。大品般若四十二字。字字互具諸字功德。南嶽用對圓頓教中四十二位。初住阿字中四十字對至等覺。最後茶字當於妙覺。雖一一位皆能遍具諸位功德。然是分具。今此極位。乃究竟具諸位功德。故引法華唯我釋迦與一切佛。乃能究盡諸法之權。實相

【現代漢語翻譯】現代漢語譯本歸於灰燼而斷滅。因此，『兩八相』（指佛的八相成道和涅槃的八種瑞相）不分而分，勝劣之別顯而易見。這些都是果位之人的法則，名為佛的威儀。初住菩薩能夠做到，所以稱之為『具』。威儀屬於身，音聲屬於口，方便屬於意。應以佛的境界才能得度的人，就為他們示現這身、口、意三輪的妙相。佛的相貌至高無上，尚且能夠示現佛的境界來比況其餘九界，示現並不困難。既然示現九界，每一界都具備身、口、意三業，然而並非僅僅示現十界而已，而是在每一個自身上，又示現十界，重重無盡，這是因為獲得了普現諸身三昧的緣故。二、從初住以下，比況後面的位次。初住菩薩才剛剛破除一品無明，分證三身，垂跡於十界，其相尚且如此，更何況二住、三住，更何況十住、十行，乃至登地、等覺，破除迷惑越發深入，功德作用越發廣大，哪裡可以用心和口來思議言說呢？正是因為位位始覺與本覺合一，俱皆忘卻，才使得體和用如此高廣。六、究竟即是，一切諸法沒有不是佛的。因為迷惑所以不知道。所以圓實教不順應迷惑的情感，直接指示一切都是佛法，世間相是常住的，眾生是佛。不接受教導的人，只是在理上知道，完全不知道是。如果聽聞此教，在名相上知道是。如果進入五品位，在觀行上知道是。進入十信位，相似地知道是。四十一地分證真如而知道是。現在登上極果，究竟證知一切諸法都是佛法。這部分分為兩點，首先根據果位直接說明。等覺已經可以稱為滿足方便地的菩薩，究竟地。始覺之道窮盡，本覺之理達到極點，本始既然泯滅，沒有什麼可以稱呼的，勉強稱之為妙覺。《大品般若經》四十二個字，字字互相具備諸字的功德。南嶽慧思用它來對應圓頓教中的四十二個位次，初住的『阿』字中，四十字對應到等覺，最後一個『茶』字對應于妙覺。雖然每一位都能普遍具備諸位的功德，但那是分證的具備。現在這個極位，是究竟具備諸位的功德。所以引用《法華經》所說，只有我釋迦牟尼佛與一切佛，才能究竟通達諸法的權巧方便和真實相。

【English Translation】 English version Returning to ashes and ceasing. Therefore, the 'two eights aspects' (referring to the eight auspicious signs of the Buddha's enlightenment and the eight auspicious signs of Nirvana) are divided yet undivided, with the superiority and inferiority clearly visible. These are all the rules for those who have attained fruition, called the Buddha's dignified conduct. The initial dwelling Bodhisattva is capable of this, so it is called 'complete'. Dignified conduct belongs to the body, sound belongs to the mouth, and skillful means belong to the mind. For those who can be liberated by the Buddha's realm, these wonderful aspects of the three wheels of body, speech, and mind are manifested. The Buddha's appearance is supremely high, yet it can still manifest the Buddha's realm to compare with the other nine realms, and the manifestation is not difficult. Since the nine realms are manifested, each realm possesses the three karmas of body, speech, and mind. However, it is not merely manifesting the ten realms, but on each individual body, the ten realms are manifested again, endlessly, because of obtaining the Samadhi of universally manifesting all bodies. Second, from the initial dwelling downwards, comparing the subsequent positions. The initial dwelling Bodhisattva has just broken through one grade of ignorance, partially realized the three bodies, and left traces in the ten realms. Its appearance is already like this, let alone the second and third dwellings, let alone the tenth dwelling and tenth practice, and even the stages of ascending to the ground and equal enlightenment. The breaking of delusion becomes deeper and the merits and functions become more extensive. How can it be conceived and spoken of with the mind and mouth? It is precisely because the initial awakening and the original awakening are united in each position, and both are forgotten, that the body and function are so high and broad. Sixth, ultimate identity is that all dharmas are none other than the Buddha. Because of delusion, one does not know. Therefore, the perfect and real teaching does not conform to deluded emotions, but directly indicates that everything is the Buddha-dharma, the world's appearance is constant, and sentient beings are Buddhas. Those who do not receive teachings only know it in principle, and do not know it at all. If one hears this teaching, one knows it in name. If one enters the five grades, one knows it in practice. Entering the ten faiths, one knows it similarly. The forty-one positions partially realize the true thusness and know it. Now, ascending to the ultimate fruition, one ultimately realizes that all dharmas are the Buddha-dharma. This part is divided into two points. First, according to the position, it is directly stated. Equal enlightenment can already be called a Bodhisattva who has fulfilled the land of skillful means, the ultimate land. The path of initial awakening is exhausted, and the principle of original awakening reaches its limit. Since the original and the beginning have been extinguished, there is nothing to call it, so it is reluctantly called wonderful enlightenment. The forty-two characters of the Mahaprajnaparamita Sutra, each character mutually possesses the merits of all the characters. Nanyue Huisi used it to correspond to the forty-two positions in the perfect and sudden teaching. In the 'A' character of the initial dwelling, the forty characters correspond to equal enlightenment, and the last 'cha' character corresponds to wonderful enlightenment. Although each position can universally possess the merits of all positions, it is a partial possession. Now, this ultimate position is the ultimate possession of the merits of all positions. Therefore, it is quoted from the Lotus Sutra that only I, Shakyamuni Buddha, and all Buddhas can ultimately understand the skillful means and the true aspect of all dharmas.

之實。達無明底到諸法邊。名邊際智。不思議權智也。今已究竟。故名為滿。于種種法證本圓覺。不思議實智也。此覺極滿名為頓圓。複用第七無上士號。顯智斷極。有惑可斷名有上士。等覺位也。無惑可斷名無上士。即是妙覺。斷德究竟名大涅槃。更有過者。名有上士。亦等覺也。更無過者。名無上士。即是妙覺。智德究竟名大菩提。二約喻稱歎。用彼大經月愛之喻。十五日月。對四十二圓因果位。皆智光增惑暗減滅。故初之三日對住行向三十位也。從初四日至十三日。對十地位。十四日以對等覺。十五日對妙覺位。此乃合前三十。開后十地。若三十三天同服甘露。對四十二位皆證常理。開前三十位對三十天。合後十地用對一天。等覺對一。妙覺極位次對釋天。若四十二字。字字互具四十一字。對於圓證四十二位。位位相收則前後俱開。若開示悟入佛之知見。對圓真因四十位者。前後俱合也。今十五日月光既滿。即智德圓。暗無不盡即斷德極。故大師云。此之增減日日有之。此之智斷位位有之。故不更用后十五日邪光減也。復以眾星對諸因人。月喻果佛。最上等言。皆是稱歎究竟佛也。二佛有下。以例諸號明難說。圓極之果所有名字。一一不虛究竟成就。蓋其所召皆真極故。以望真因尚帶虛設。妄未盡故。七種方便

【現代漢語翻譯】現代漢語譯本：真實。通達無明的根底，到達諸法的邊際，名為邊際智（達到事物極限的智慧）。這是不可思議的權智。如今已經究竟圓滿，所以稱為『滿』。于種種法中證得本有的圓滿覺悟，這是不可思議的實智。這種覺悟達到極致圓滿，稱為『頓圓』。又用第七個『無上士』的稱號，來彰顯智慧和斷惑達到極致。還有惑可斷的，稱為『有上士』，指等覺的菩薩。沒有惑可斷的，稱為『無上士』，指妙覺的佛。斷除煩惱的功德究竟圓滿，名為大涅槃。還有比他更殊勝的，稱為『有上士』，也是指等覺菩薩。再沒有比他更殊勝的，稱為『無上士』，即是妙覺的佛。智慧的功德究竟圓滿，名為大菩提。二、用比喻來稱讚。用《大般涅槃經》中月愛的比喻，十五日的滿月，對應四十二個圓滿因果的階位。都是智慧的光芒增長，迷惑的黑暗減弱消滅。所以初一到初三，對應住、行、向這三十個階位。從初四到十三日，對應十地菩薩。十四日對應等覺菩薩。十五日對應妙覺佛位。這是合併前面的三十位，展開後面的十地。如果說三十三天共同服用甘露，對應四十二個階位都證得常理。展開前面的三十位對應三十天，合併後面的十地用一天來對應。等覺對應一天。妙覺的極位對應釋提桓因（帝釋天）。如果說四十二個字，每個字都互相具備其他四十一個字，對應圓滿證得四十二個階位。每個階位互相收攝，那麼前後都展開了。如果說開示悟入佛的知見，對應圓真因的四十個階位，那麼前後都合併了。現在十五日的月光已經圓滿，就是智德圓滿。黑暗沒有不消盡的，就是斷德達到極致。所以大師說，這種增長和減弱是日日都有的，這種智慧和斷惑是位位都有的。所以不再用后十五日的邪光減弱來比喻了。又用眾星來比喻各種因位的修行人，用月亮來比喻果位的佛。『最上』、『等』這些詞語，都是稱讚究竟圓滿的佛。二、佛有下。用類比各種稱號來說明難以言說。圓滿到極致的果位所具有的名字，每一個都不是虛假的，都是究竟成就的。因為其所召感的都是真實到極致的。用這些來期望真因，尚且帶著虛設，因為妄念還沒有完全消除。七種方便。

【English Translation】 English version: The reality of it. Reaching the bottom of ignorance and arriving at the edge of all dharmas is called 'Edge-Limit Wisdom' (wisdom that reaches the limit of things). This is inconceivable expedient wisdom. Now that it is completely fulfilled, it is called 'Full'. Realizing the original perfect enlightenment in all kinds of dharmas is inconceivable true wisdom. This ultimate perfect enlightenment is called 'Sudden Perfection'. Furthermore, the seventh title 'Unsurpassed One' is used to manifest the ultimate in wisdom and severance of delusion. One who still has delusions to sever is called 'Surpassed One', referring to Bodhisattvas in the Equal Enlightenment stage. One who has no delusions to sever is called 'Unsurpassed One', which is the Wonderful Enlightenment Buddha. The merit of severing afflictions is completely fulfilled, called Great Nirvana. One who is even more superior is called 'Surpassed One', also referring to Equal Enlightenment. One who is unsurpassed is called 'Unsurpassed One', which is the Wonderful Enlightenment Buddha. The merit of wisdom is completely fulfilled, called Great Bodhi. Secondly, praise through metaphors. Using the metaphor of Moon-Love from the Mahaparinirvana Sutra, the full moon on the fifteenth day corresponds to the forty-two stages of perfect cause and effect. All are the increase of wisdom light and the decrease and extinction of the darkness of delusion. Therefore, the first three days correspond to the thirty stages of Abiding, Practice, and Dedication. From the fourth to the thirteenth day, they correspond to the Ten Grounds. The fourteenth day corresponds to Equal Enlightenment. The fifteenth day corresponds to the Wonderful Enlightenment Buddha stage. This is merging the previous thirty stages and unfolding the later Ten Grounds. If it is said that the thirty-three heavens together partake of nectar, it corresponds to all forty-two stages realizing the constant principle. Unfolding the previous thirty stages corresponds to the thirty heavens, and merging the later Ten Grounds corresponds to one heaven. Equal Enlightenment corresponds to one. The ultimate stage of Wonderful Enlightenment corresponds to Sakra (Indra). If it is said that the forty-two letters, each letter mutually possesses the other forty-one letters, it corresponds to the perfect realization of the forty-two stages. Each stage mutually contains the others, then both the beginning and the end are unfolded. If it is said that opening, showing, awakening, and entering the Buddha's knowledge and vision, it corresponds to the forty stages of perfect true cause, then both the beginning and the end are merged. Now that the moonlight of the fifteenth day is full, it is the perfection of wisdom. There is no darkness that is not exhausted, which is the ultimate in severance. Therefore, the Great Master said, 'This increase and decrease occur daily, and this wisdom and severance occur at every stage.' Therefore, the diminishing of the evil light of the latter fifteen days is no longer used as a metaphor. Furthermore, the stars are used to represent various practitioners in the causal stages, and the moon is used to represent the Buddha in the fruition stage. The words 'most supreme' and 'equal' are all praises of the ultimately perfect Buddha. Secondly, 'Buddha has below'. Using analogy to various titles to explain the difficulty of speaking. Every name possessed by the perfectly ultimate fruition is not false, but is ultimately accomplished. Because what it summons is true to the extreme. Using these to hope for the true cause still carries pretense, because delusion has not been completely eliminated. Seven kinds of expedient means.

一切凡夫。悉是虛名一無實義。故大經云。世諦但有名無實義。第一義諦有名有實義。佛是究竟第一義故。又復應知非別有法。名為究竟第一義諦。毗盧遮那遍一切處。一切諸法皆是佛法。是則世間及出世間二死五住。至鞞荔多蠢動蜎蜚五無間等。若因若果無非圓極第一義諦。故此諸名皆實不虛。悉是究竟佛之異名。是故稱為佛有無量德。應有無量名。今唯舉佛一名當之。故諸大乘明於佛號或增或減。皆是四悉赴彼物機。今于通號十名之中。舉第九佛也。凈名經云。正遍知如來及佛。此三句義。大千眾生皆如阿難多聞第一。以劫之壽不能盡受。隨其宜樂舉此三名以少況多。功德無盡。◎

◎二釋說字二。初牒釋。悅是暢悅。懷是心懷。若就此經即是如來久修久證唸佛三昧。蘊之在懷。今機扣發。說之乃暢昔之所懷。二即十下示相。據今之說正在念佛。次文委示。今不預陳。故且通涂明其說相文二。初明所說法相。十二部經總明說相。謂或作長行說。或作重頌說。或作未曾有說。或作無問自說說等。若八萬法藏乃具示所說種種法門。合云四千。且舉大數。然應了知有多八萬。且約四諦示諸八萬。若言八萬法藏。即苦諦八萬塵勞。即集諦。八萬對治門。八萬三昧門。八萬陀羅尼。皆道諦。八萬波羅蜜。即滅諦。今雖

【現代漢語翻譯】現代漢語譯本：一切凡夫，都是虛假的名號，沒有真實的意義。所以《大經》說：『世俗諦只有名，沒有實義；第一義諦有名也有實義。』佛是究竟的第一義諦。又應當知道，沒有另外的法，可以稱為究竟第一義諦。毗盧遮那佛（Vairocana，意為光明遍照）遍佈一切處，一切諸法都是佛法。那麼世間和出世間的二死（分段生死和變易生死）、五住地（見惑、思惑、欲界殘思、色界殘思、無色界殘思），乃至鞞荔多（Vepulya，意為方廣）、蠢動的昆蟲、飛行的鳥類、五無間地獄等，無論是因是果，沒有不是圓滿究竟的第一義諦。所以這些名稱都是真實的，不是虛假的，都是究竟的佛的不同名稱。因此稱為佛有無量的功德，應該有無量的名稱。現在只舉『佛』這一個名稱來代表。所以諸大乘經典闡明佛號，或增加或減少，都是爲了適應眾生的根機。現在在通號的十個名稱之中，舉出第九個『佛』。《凈名經》（Vimalakirti Sutra）說：『正遍知（Samyak-sambuddha，意為如實、遍知一切法的智慧）如來（Tathagata，意為如來）及佛。』這三句話的意義，即使大千世界的眾生都像阿難（Ananda，意為歡喜）一樣是多聞第一，用一劫的時間也不能完全領受。隨順他們的喜好，舉出這三個名稱，以少來比況多，功德是無窮無盡的。 ◎二、解釋『說』字，分為兩部分。首先是解釋：『悅』是喜悅，『懷』是心懷。如果就這部經來說，就是如來長久地修習、長久地證得唸佛三昧（Samadhi，意為禪定），蘊藏在心中。現在因緣成熟，開啟宣說，暢快地表達出昔日心中的想法。第二部分是『即十下示相』：根據現在的說法，正在念佛。接下來的經文會詳細闡述，現在不預先陳述。所以暫且概括地說明『說』的相狀，分為兩部分。首先說明所說的法相：十二部經（Dvadashanga-dharma，佛經的十二種分類）總括地說明『說』的相狀，即或者用長行文（散文）來說，或者用重頌（偈頌）來說，或者用未曾有法（奇特的事蹟）來說，或者用無問自說（沒有人提問，佛自己宣說）等。如果八萬法藏（Ashtanga-dharma-skandha，意為佛所說的八萬四千種法門）就具體地顯示所說的種種法門，總共有四千種。這裡只是舉出一個大概的數字。然而應當知道有多個八萬。暫且用四諦（Arya-satya，意為四聖諦）來顯示諸多的八萬。如果說八萬法藏，就是苦諦（Dukkha-satya，意為苦諦）的八萬塵勞（煩惱），就是集諦（Samudaya-satya，意為集諦）。八萬對治門、八萬三昧門、八萬陀羅尼（Dharani，意為總持），都是道諦（Marga-satya，意為道諦）。八萬波羅蜜（Paramita，意為到彼岸），就是滅諦（Nirodha-satya，意為滅諦）。現在雖然

【English Translation】 English version: All ordinary beings are merely empty names, devoid of real meaning. Therefore, the Great Sutra says: 'Conventional truth (Samvriti-satya) has only name but no real meaning; ultimate truth (Paramartha-satya) has both name and real meaning.' The Buddha is the ultimate and complete ultimate truth. Furthermore, it should be known that there is no separate dharma that can be called the ultimate and complete ultimate truth. Vairochana (Vairocana, meaning 'illuminating everywhere') pervades all places, and all dharmas are Buddha-dharma. Thus, the two deaths (Samsara, the cycle of birth and death, and Parinirvana, complete cessation of rebirth) of the mundane and supramundane realms, the five abodes (five skandhas), even Vepulya (Vepulya, meaning 'extensive'), wriggling insects, flying birds, the five uninterrupted hells, whether cause or effect, none are not the perfect and ultimate ultimate truth. Therefore, these names are all real and not false, all being different names of the ultimate Buddha. Hence, it is said that the Buddha has immeasurable virtues and should have immeasurable names. Now, only the name 'Buddha' is mentioned to represent them all. Therefore, the Great Vehicle (Mahayana) scriptures clarify that the Buddha's name, whether increased or decreased, is all to suit the faculties of beings. Now, among the ten common names, the ninth, 'Buddha,' is mentioned. The Vimalakirti Sutra says: 'Samyak-sambuddha (Samyak-sambuddha, meaning 'perfectly enlightened'), Tathagata (Tathagata, meaning 'Thus Come One'), and Buddha.' The meaning of these three phrases, even if the beings of the great thousand world system were all like Ananda (Ananda, meaning 'bliss') as the foremost in learning, they could not fully receive it even with the lifespan of a kalpa (aeon). According to their preferences, these three names are mentioned, using the few to represent the many, and the merit is endless. ◎2. Explaining the word 'speak' in two parts. First is the explanation: 'Joy' is delight, 'cherish' is to hold in the heart. In terms of this sutra, it refers to the Tathagata's long cultivation and realization of the Buddha-Recollection Samadhi (Samadhi, meaning 'meditative absorption'), cherished in the heart. Now, the conditions are ripe, and the teaching is opened up, joyfully expressing what was cherished in the past. The second part is 'showing the appearance below in the next ten lines': According to the present teaching, it is currently recollecting the Buddha. The following text will elaborate in detail, which will not be stated in advance. Therefore, let's briefly explain the appearance of 'speaking' in general, divided into two parts. First, explain the appearance of the dharma being spoken: The twelve divisions of scriptures (Dvadashanga-dharma, the twelve categories of Buddhist scriptures) summarize the appearance of 'speaking,' that is, either speaking in prose (long passages), or speaking in verse (repeated verses), or speaking in unprecedented dharmas (miraculous events), or speaking without being asked (the Buddha speaks without being questioned), etc. If the eighty-four thousand dharma-skandhas (Ashtanga-dharma-skandha, meaning 'the eighty-four thousand teachings spoken by the Buddha') specifically show the various dharmas being spoken, totaling four thousand. Here, only a rough number is given. However, it should be known that there are multiple eighty-four thousands. Let's temporarily use the Four Noble Truths (Arya-satya, meaning 'the four noble truths') to show the many eighty-four thousands. If it is said that there are eighty-four thousand dharma-skandhas, it refers to the eighty-four thousand defilements (kleshas) of the Truth of Suffering (Dukkha-satya, meaning 'the truth of suffering'), which is the Truth of Accumulation (Samudaya-satya, meaning 'the truth of the origin of suffering'). Eighty-four thousand antidotes, eighty-four thousand samadhi gates, eighty-four thousand dharanis (Dharani, meaning 'mantras'), are all the Truth of the Path (Marga-satya, meaning 'the truth of the path'). Eighty-four thousand paramitas (Paramita, meaning 'perfections') are the Truth of Cessation (Nirodha-satya, meaning 'the truth of cessation'). Although now

示一。義以兼三。以法藏名是蘊聚義。判屬苦諦。復由蘊義兼得三諦。蓋四名言不離陰故。如俱舍云。牟尼說法蘊。數有八十千。彼體語或名。是色行蘊攝。故十二八萬俱通小衍。或云小乘唯有九部。大則十二。或云小有十二。大唯九部。或云大小皆有十二。六度四等雖在大乘。亦通三藏事度菩薩。然其名數四教皆同。須就所詮真中二理。定其權實。復論四種能趣觀行。用簡偏圓。使寶渚化城迂直不濫。二又于下。明能說善巧二。初於一法一門明四悉。上之所列八萬等法。既通四教。即是生滅八萬無生八萬。無量八萬。無作八萬。如生滅八萬。趣舉一法。須開四門。四門假人同皆叵得。若其實法四義不同。約有門說。唸唸無常如燈焰焰。約空門說。三假浮虛猶如雲霧。雙亦門說。二相從容。雙非門說。二相俱舍。四中一門機生熟故。四悉被之為未種者。作世界說。令其樂欲贊用受行。為已種者用中二悉。善根未發作為人說。令起宿善信戒進念。惡未破者。必對治說。令其三毒豁爾冰消。為已熟者。第一義說令得契真革凡成聖。佛智鑒機。說之必中。知不入理令得三益。知不破惡令得二益。無善可發作世界說。但生歡喜。若全無益佛則不說。二若一下。例諸法諸門示四悉。上明一門被機四悉。余之三門被機亦爾。八萬中

【現代漢語翻譯】示一。義以兼三。以法藏名是蘊聚義。判屬苦諦。復由蘊義兼得三諦。蓋四名言不離陰故。如俱舍云。『牟尼（釋迦牟尼佛的尊號）說法蘊，數有八十千。彼體語或名，是色行蘊攝。』故十二八萬俱通小衍。或云小乘唯有九部。大則十二。或云小有十二。大唯九部。或云大小皆有十二。六度（六種到達彼岸的修行方法：佈施、持戒、忍辱、精進、禪定、智慧）四等雖在大乘，亦通三藏（經、律、論）事度菩薩（覺悟的眾生）。然其名數四教皆同。須就所詮真中二理。定其權實。復論四種能趣觀行。用簡偏圓。使寶渚化城迂直不濫。二又于下。明能說善巧二。初於一法一門明四悉。上之所列八萬等法。既通四教。即是生滅八萬無生八萬。無量八萬。無作八萬。如生滅八萬。趣舉一法。須開四門。四門假人同皆叵得。若其實法四義不同。約有門說。唸唸無常如燈焰焰。約空門說。三假浮虛猶如雲霧。雙亦門說。二相從容。雙非門說。二相俱舍。四中一門機生熟故。四悉被之為未種者。作世界說。令其樂欲贊用受行。為已種者用中二悉。善根未發作為人說。令起宿善信戒進念。惡未破者，必對治說。令其三毒（貪、嗔、癡）豁爾冰消。為已熟者，第一義說令得契真革凡成聖。佛智鑒機。說之必中。知不入理令得三益。知不破惡令得二益。無善可發作世界說。但生歡喜。若全無益佛則不說。二若一下。例諸法諸門示四悉。上明一門被機四悉。余之三門被機亦爾。八萬中

【English Translation】 Showing one. The meaning encompasses three. The name 'Dharma Treasury' signifies the meaning of aggregates and is judged to belong to the Truth of Suffering. Furthermore, the meaning of aggregates encompasses the three truths because the four expressions of language are inseparable from the skandhas (aggregates). As the Abhidharmakośa (Treasury of Knowledge) says, 'The Buddha (Muni) speaks of the aggregates, numbering eighty thousand. Their substance, language, or name, is contained within the aggregate of form and action.' Therefore, both the twelve and eighty thousand are common to the Hinayana (Smaller Vehicle). Some say the Hinayana has only nine sections, while the Mahayana (Greater Vehicle) has twelve. Others say the Hinayana has twelve, while the Mahayana has only nine. Still others say both the Hinayana and Mahayana have twelve. The Six Perfections (ṣaṭpāramitā: generosity, morality, patience, diligence, concentration, and wisdom) and Four Immeasurables, although in the Mahayana, also extend to the Three Pitakas (Tripiṭaka: Sūtra, Vinaya, Abhidhamma) and the practices of Bodhisattvas (enlightened beings). However, their names and numbers are the same in all four teachings. It is necessary to determine their provisional or real nature based on the two principles of truth and middle that they explain. Furthermore, discuss the four types of contemplative practices that can be approached, using them to distinguish between the partial and the complete, so that the treasure island and the phantom city are not confused in their directness or indirectness. Secondly, below, it explains the two skillful means of speaking. First, it explains the four siddhantas (four modes of teaching) in relation to one dharma and one door. The eighty thousand dharmas listed above, since they are common to the four teachings, are the eighty thousand of arising and ceasing, the eighty thousand of non-arising, the eighty thousand of immeasurable, and the eighty thousand of non-action. For example, with the eighty thousand of arising and ceasing, to address one dharma, it is necessary to open four doors. The four doors are equally unattainable for both provisional persons. If they are actual dharmas, the four meanings are different. Speaking from the door of existence, thoughts are impermanent like the flame of a lamp. Speaking from the door of emptiness, the three provisionals are floating and empty like clouds and mist. Speaking from the door of both, the two aspects are harmonious. Speaking from the door of neither, the two aspects are mutually abandoned. One of the four doors is used depending on the maturity of the listener's capacity. The four siddhantas are applied: for those who have not yet planted seeds, the world-affirming mode is used, causing them to rejoice, praise, and practice. For those who have already planted seeds, the two modes of individual and universal application are used. For those whose roots of goodness have not yet arisen, the person-affirming mode is used, causing them to arise with past goodness, faith, precepts, diligence, and mindfulness. For those whose evils have not yet been broken, the remedial mode is necessarily used, causing their three poisons (greed, hatred, and delusion) to suddenly melt away like ice. For those who are already mature, the ultimate truth mode is used, causing them to attain accordance with truth, transform from ordinary to holy. The Buddha's wisdom discerns the capacity of the listener, and his speech is sure to hit the mark. Knowing that they will not enter into reason, he causes them to gain three benefits. Knowing that he will not break evil, he causes them to gain two benefits. If there is no goodness to be developed, the world-affirming mode is used, only causing them to rejoice. If there is no benefit at all, the Buddha does not speak. Secondly, below, it exemplifies the four siddhantas in relation to all dharmas and all doors. Above, it explained the four siddhantas being applied to one door based on the listener's capacity. The remaining three doors are also applied based on the listener's capacity. Among the eighty thousand...

一四門四悉被機既爾。其餘諸法四門四悉被機亦然。一教八萬門悉既然。三教亦爾。八萬法藏。例于塵勞及對治門三昧總持波羅蜜等。一一八萬。法法四教。教教四門。門門四悉。其十二部六度四等。準此可知。以此略明佛說之相。三釋觀字即所說也。上十二部八萬等法。豈非所說。然是泛舉顯于能說。下無量壽及今觀字。的是此經所說義也釋觀分二。初牒釋雙標。牒起觀字。以觀釋之。乃用觀法觀于勝境若非觀法將何觀之。撮經所詮立茲題目。經明十六以為能觀。今釋題名唯論三觀。經文是別。題是總名。總總于別。別別於總。若也立題收文不盡。則不能應篇章之式。故知今立三觀釋觀。乃是經文十六觀體若就十六。各各示於三觀相者。其文繁廣。故於釋題總而示之。令其修者以茲觀法入十六門。則境境皆三。心心絕妙。四依被物言簡意周。雙標次第及以一心。二三觀者。此乃以次顯于不次。不融別觀無以明圓。如止觀中皆用思議顯不思議。二從假下。據教雙釋二。初次第三觀二。初列名指經。所列諸名釋中自見。二今釋下。釋相結果。依前列名釋三觀相。第一空觀而有二名。假是等者見思取境無而謂有。虛假凡俗知虛名諦。二空之理是審實法。知實名諦。不究俗虛莫知真實。要須照假方得入空。是故名曰從假入空

。又假是等者。迷世俗時謂虛是實。則二俱不諦。若悟俗虛必知真實。則二俱諦。故復得名二諦觀也。此觀等者。修觀名因。證智名果。釋論三智為易解故。分屬三人。故以聲聞對一切智。即空觀果當於別教十住位也。第二假觀。亦有二名。先斥住空墮二乘地。若修假觀能成佛法。能益眾生觀空欲作入中方便。故於空智證而不住。三界惑著須蕩令空。諸法因緣須究本末。見思重數如塵若沙。以大悲心遍觀遍學。名為知病。諸法諸門破性破相。一一對治無不諳練。是名識藥。隨惑淺深知機生熟。神通駭動智辯宣揚。四悉當宜各令獲益。如此授藥方肯服行。皆由證空能入此假。故此觀名從空入假。而言等者。前除見愛破假用空。今遣塵沙破空用假。于空于假各一破用。前後相望至今均等。故複名為平等觀也。此觀等者。若依釋論以菩薩人對道種智。即假觀果。位在十行。二空下。第三中觀。初雙標。初觀空生死者。別人初心。信今知覺本是常住中道佛性。從教道故。名為但中。唯善唯凈不具染惡。雖無染惡其性靈知。強覺忽生境界斯現。分別境相執著我人。不昧之知。邪思邪見。現前染惡既非性具。皆是隨緣變造而有。是變造故非性本然。是故見思不即中道定須破故。即義不成。故不得云唯愛唯見唯色唯香。設欲修中能所

【現代漢語翻譯】現代漢語譯本：此外，所謂的『假』，是指迷惑於世俗之時，將虛幻視為真實，那麼空和假兩者都不真實。如果領悟到世俗是虛幻的，必定知道什麼是真實，那麼空和假兩者都真實。因此，又可以稱之為二諦觀。這個『觀』，修習觀行是因，證得智慧是果。《釋論》爲了容易理解，將三種智慧分屬於三個人。所以用聲聞來對應一切智（Sarvajna），即空觀的果位相當於別教的十住位。第二是假觀，也有兩個名稱。首先是斥責安住于空而墮入二乘之地。如果修習假觀，能夠成就佛法，能夠利益眾生，觀空是爲了作為進入中道的方便。所以在證得空智之後而不執著。三界的迷惑執著，必須盪滌清空。諸法的因緣，必須探究本末。見思惑的重數，如同塵沙一般。以大悲心普遍觀察，普遍學習，這叫做『知病』。諸法諸門，破除自性，破除表相，一一對治，沒有不熟悉精通的，這叫做『識藥』。隨著迷惑的深淺，知道根機是否成熟。以神通來震懾，以智慧辯才來宣揚，用四悉檀（Catus-pratisarana）來適應各種情況，使他們各自獲得利益。如此授藥，才肯服用修行。這些都是因為證得了空，才能進入這個假。所以這個觀叫做從空入假。而說『等』，是因為前面破除見愛，破除假而用空。現在遣除塵沙惑，破除空而用假。對於空和假，各自有一個破除和運用。前後相互比較，直到現在都是均等的。所以又叫做平等觀。這個『觀』，如果依據《釋論》，用菩薩人來對應道種智（Marga-jnana），即假觀的果位，位在十行，在二空之下。第三是中觀，首先是雙重標示。最初觀空生死的人，是別教的初心。相信現在知覺的本性是常住的中道佛性。因為從教理入門，所以叫做但中。唯有善良唯有清凈，不具備染污和邪惡。雖然沒有染污和邪惡，但是它的靈性是知覺的。強烈的知覺忽然產生，境界就顯現出來。分別境界的表相，執著於我和人。不迷惑的知覺，邪思邪見。現前的染污和邪惡既然不是本性所具有的，都是隨著因緣變化造作而有的。因為是變化造作的，所以不是本然的。因此，見思惑不就是中道，一定要破除。所以『即』的意義不能成立。所以不能說唯有愛，唯有見，唯有色，唯有香。假設想要修習中道，能所 English version: Furthermore, the so-called 'provisional' (假, jia), refers to when one is deluded by worldly customs, regarding the illusory as real. In that case, both emptiness and provisionality are not true. If one realizes that worldly customs are illusory, one will surely know what is real, then both emptiness and provisionality are true. Therefore, it can also be called the Two Truths Contemplation (二諦觀, Erdi Guan). This 'contemplation,' practicing contemplation is the cause, and attaining wisdom is the result. The Shilun (釋論, commentary) explains the three wisdoms as belonging to three different people for ease of understanding. Therefore, the Sravaka (聲聞) is used to correspond to Sarvajna (一切智), which means the fruit of the contemplation of emptiness is equivalent to the Ten Abodes (十住位) position in the Separate Teaching (別教). The second is the Provisional Contemplation (假觀), which also has two names. First, it criticizes dwelling in emptiness and falling into the realm of the Two Vehicles (二乘). If one practices the Provisional Contemplation, one can accomplish the Buddha Dharma (佛法), benefit sentient beings, and contemplate emptiness as a means to enter the Middle Way (中道). Therefore, one does not cling to the wisdom of emptiness after attaining it. The delusions and attachments of the Three Realms (三界) must be cleansed away. The causes and conditions of all dharmas must be investigated to their origin and end. The multitude of views and thoughts are like dust and sand. With great compassion, one observes and learns universally, which is called 'knowing the illness' (知病). All dharmas and all doors, breaking nature and breaking appearance, treating each one accordingly, with nothing unfamiliar or unproficient, this is called 'recognizing the medicine' (識藥). According to the depth of delusion, knowing whether the faculties are mature. Using supernatural powers to shock, using wisdom and eloquence to proclaim, using the Four Siddhantas (四悉檀, Catus-pratisarana) to adapt to various situations, enabling them to each obtain benefit. Only with such medicine will they be willing to take it and practice. All of these are because one has attained emptiness, and then can enter this provisionality. Therefore, this contemplation is called entering provisionality from emptiness (從空入假). And saying 'equal' (等), is because previously, one eliminated views and love, breaking provisionality and using emptiness. Now, one eliminates dust and sand delusions, breaking emptiness and using provisionality. For emptiness and provisionality, each has a breaking and a using. Comparing the front and the back, until now they are all equal. Therefore, it is also called the Equal Contemplation (平等觀). This 'contemplation,' if based on the Shilun, uses the Bodhisattva (菩薩) to correspond to Marga-jnana (道種智), which means the fruit of the Provisional Contemplation is located in the Ten Practices (十行), below the Two Emptinesses. The third is the Middle Way Contemplation (中觀), first with a double indication. The person who initially contemplates emptiness and samsara (生死), is the initial mind of the Separate Teaching. Believing that the nature of present awareness is the permanent Middle Way Buddha-nature (中道佛性). Because one enters through doctrine, it is called 'mere Middle' (但中). Only good and only pure, without defilement and evil. Although there is no defilement and evil, its spirituality is knowing. A strong awareness suddenly arises, and the realm appears. Distinguishing the appearance of the realm, clinging to self and others. Unconfused awareness, wrong thoughts and wrong views. Since the present defilement and evil are not inherent in nature, they are all created by changing with conditions. Because they are created by change, they are not inherent. Therefore, views and thoughts are not the Middle Way, and must be broken. Therefore, the meaning of 'is' (即) cannot be established. Therefore, one cannot say only love, only seeing, only form, only fragrance. Suppose one wants to practice the Middle Way, the able and the

【English Translation】 Furthermore, the so-called 'provisional' (假, jia), refers to when one is deluded by worldly customs, regarding the illusory as real. In that case, both emptiness and provisionality are not true. If one realizes that worldly customs are illusory, one will surely know what is real, then both emptiness and provisionality are true. Therefore, it can also be called the Two Truths Contemplation (二諦觀, Erdi Guan). This 'contemplation,' practicing contemplation is the cause, and attaining wisdom is the result. The Shilun (釋論, commentary) explains the three wisdoms as belonging to three different people for ease of understanding. Therefore, the Sravaka (聲聞) is used to correspond to Sarvajna (一切智), which means the fruit of the contemplation of emptiness is equivalent to the Ten Abodes (十住位) position in the Separate Teaching (別教). The second is the Provisional Contemplation (假觀), which also has two names. First, it criticizes dwelling in emptiness and falling into the realm of the Two Vehicles (二乘). If one practices the Provisional Contemplation, one can accomplish the Buddha Dharma (佛法), benefit sentient beings, and contemplate emptiness as a means to enter the Middle Way (中道). Therefore, one does not cling to the wisdom of emptiness after attaining it. The delusions and attachments of the Three Realms (三界) must be cleansed away. The causes and conditions of all dharmas must be investigated to their origin and end. The multitude of views and thoughts are like dust and sand. With great compassion, one observes and learns universally, which is called 'knowing the illness' (知病). All dharmas and all doors, breaking nature and breaking appearance, treating each one accordingly, with nothing unfamiliar or unproficient, this is called 'recognizing the medicine' (識藥). According to the depth of delusion, knowing whether the faculties are mature. Using supernatural powers to shock, using wisdom and eloquence to proclaim, using the Four Siddhantas (四悉檀, Catus-pratisarana) to adapt to various situations, enabling them to each obtain benefit. Only with such medicine will they be willing to take it and practice. All of these are because one has attained emptiness, and then can enter this provisionality. Therefore, this contemplation is called entering provisionality from emptiness (從空入假). And saying 'equal' (等), is because previously, one eliminated views and love, breaking provisionality and using emptiness. Now, one eliminates dust and sand delusions, breaking emptiness and using provisionality. For emptiness and provisionality, each has a breaking and a using. Comparing the front and the back, until now they are all equal. Therefore, it is also called the Equal Contemplation (平等觀). This 'contemplation,' if based on the Shilun, uses the Bodhisattva (菩薩) to correspond to Marga-jnana (道種智), which means the fruit of the Provisional Contemplation is located in the Ten Practices (十行), below the Two Emptinesses. The third is the Middle Way Contemplation (中觀), first with a double indication. The person who initially contemplates emptiness and samsara (生死), is the initial mind of the Separate Teaching. Believing that the nature of present awareness is the permanent Middle Way Buddha-nature (中道佛性). Because one enters through doctrine, it is called 'mere Middle' (但中). Only good and only pure, without defilement and evil. Although there is no defilement and evil, its spirituality is knowing. A strong awareness suddenly arises, and the realm appears. Distinguishing the appearance of the realm, clinging to self and others. Unconfused awareness, wrong thoughts and wrong views. Since the present defilement and evil are not inherent in nature, they are all created by changing with conditions. Because they are created by change, they are not inherent. Therefore, views and thoughts are not the Middle Way, and must be broken. Therefore, the meaning of 'is' (即) cannot be established. Therefore, one cannot say only love, only seeing, only form, only fragrance. Suppose one wants to practice the Middle Way, the able and the

不絕。故修空為正。中觀為傍。何者。心既著有須別緣空破茲愛見。所觀之空是二乘法。既非性具。乃是別修空非畢竟。是故空觀但空生死。次觀空涅槃者。生死之有雖已破除。心又著空。須別緣假破此空著。假是建立是菩薩法。非性具故。亦是別修。能蕩空著名空涅槃。此之等者。前空生死見思惑忘。次空涅槃塵沙惑盡。二惑既盡心無偏著。是故得為雙遮方便。初觀等者。復因次第用於二觀觀其二諦。是故得為雙照方便。方便立已圓觀可修。於十向中即以所顯中道佛性。而為能觀中道之觀。諦觀不二惑智一如。三觀圓融是無作行。故得自然入薩婆若。此觀之果。名一切種智。位在初地。二一心三觀。斯乃稱性而觀。絕待而照。蓋一切法。性是法身般若解脫。如伊字三點。三非孤立。一一圓具。舉一即三。乃以三德而為三諦。般若是真。解脫是俗。法身是中。德既不縱不橫。諦乃絕思絕議。此是佛之所諦。今以此諦而為所觀。諦既即一而三。觀豈前後而照。故依妙諦以立觀門。即於一心而修三觀。此觀觀法能所雙絕。況無量壽佛。本修此觀成就三身。法報泯然真應融即。非茲妙觀寧顯妙身。化主若斯徒眾亦爾。正報既妙依報豈粗。故十六境皆須妙觀。此文為三。初依智論釋二。初釋相二。初約法釋。三智即前次第所明

一切智。道種智。一切種智。令易解故。分屬三人。克性圓論三智實在一心中得。三智是果。三觀是因。果在一心因豈前後。因果不二方曰圓修。故舉智后即明三觀。只一觀而三觀者。趣舉一觀即具三觀。舉一空觀假中亦空。三觀悉能蕩相著故。舉一假觀中空亦假。三觀皆有立法義故。舉一中觀空假亦中。三觀當處皆絕待故。若知三觀只在一心。則一一觀任運具三也。觀於一諦而三諦者。諦觀名別其體不殊。全諦發觀觀還照諦。既無別體。以何義故立諦立觀。若欲分別就三因說。性三為諦修三為觀。性了是真。性緣是俗。正是中諦。不是了因非大真諦。俗中亦然。此之三諦方與三觀體性不殊。頑空為真與觀體別。俗中亦爾。三觀互具者。蓋性三本融。全性成修此之謂矣。二類如下引類釋。以有為法類無為性。一剎那心初生即滅。兩間名住。不無三相而在一心。三相無常尚居促念。三觀稱性無作無生。具於一心其義何爽。二此觀下結果。不明智果觀法無歸。故示觀成惑滅理顯。豁然妙證三種智慧。實在一心。或具論三智。或從勝說。只但名為一切種智。寂滅等者論自解釋。一切種智雙寂二邊無明之相。雙照二諦種種行類。始自初心圓修三觀。妙觀中道。唸唸雙忘。而即二邊唸唸雙照。一心二觀。法爾如然。今入分真本智

【現代漢語翻譯】現代漢語譯本一切智（Sarvajna-jnana，通達一切法的智慧）、道種智（Marga-jnana，通達修行之道的智慧）、一切種智（Sarvakarajnata-jnana，通達一切法的一切種類的智慧），爲了容易理解，分別歸屬於三個人。克性（Ke Xing，註釋者的名字）圓融地論述說，這三種智慧實際上是在一個心中獲得的。三種智慧是果，三種觀（空觀、假觀、中觀）是因。果在一心中，因怎麼會有先後之分呢？因果不二才叫做圓滿的修行。所以說完智慧之後，緊接著就說明三種觀。只是一種觀，卻又是三種觀，意思是說，只要提起一種觀，就具備了三種觀。提起空觀，假和中也都是空。三種觀都能盪滌對相的執著。提起假觀，空和中也都是假。三種觀都有建立法則的意義。提起中觀，空和假也都是中。三種觀在當下都是絕對的。如果知道三種觀只在一個心中，那麼每一種觀自然就具備了三種觀。觀於一諦（真實）而三諦（空、假、中）者，諦和觀的名字不同，但它們的本體沒有差別。整個諦顯發為觀，觀又反過來照亮諦。既然沒有不同的本體，那麼根據什麼意義來建立諦和觀呢？如果要分別，就從三因（正因、了因、緣因）來說。性具的三法為諦，修的三法為觀。性具的了因是真諦，性具的緣因是俗諦，正因是中諦。不是了因，就不是大真諦。俗諦中也是這樣。這三種諦才和三種觀的體性沒有差別。頑固的空作為真諦，就和觀的本體有差別。俗諦中也是這樣。三種觀互相具備，是因為性具的三法本來就融合在一起，完全由性具而成就修，說的就是這個意思。下面用比喻來解釋。用有為法來比喻無為的自性。一剎那的心，剛生起就滅去，兩段時間之間叫做住。不是沒有生、住、滅三相，而是在一個心中。三相的無常尚且存在於短暫的念頭中，三種觀稱合自性，無作無生，具備於一個心中，這個道理有什麼不符合的呢？下面這段觀的結果。不說明智慧的果，觀法就沒有歸宿。所以顯示觀成就，煩惱滅除，真理顯現。豁然開悟，奇妙地證得三種智慧，實在一個心中。或者全面地論述三種智慧，或者從殊勝的角度來說，只稱為一切種智。寂滅等等，是論自己解釋的。一切種智同時寂滅二邊的無明之相，同時照亮二諦的種種行類。從最初發心圓滿地修習三種觀，奇妙的觀照中道，唸唸之間同時忘卻二邊，而又唸唸之間同時照亮二邊。一心二觀，自然而然。現在進入分證的本智（自性本具的智慧）。

【English Translation】 English version Sarvajna-jnana (wisdom of knowing all dharmas), Marga-jnana (wisdom of knowing the path of practice), and Sarvakarajnata-jnana (wisdom of knowing all aspects of all dharmas) are attributed to three different people for ease of understanding. Kexing (the commentator's name) argues comprehensively that these three wisdoms are actually attained in one mind. The three wisdoms are the result, and the three contemplations (emptiness, provisional existence, and the middle way) are the cause. If the result is in one mind, how can the causes be sequential? Only when cause and effect are non-dual is it called perfect cultivation. Therefore, after discussing wisdom, the text immediately explains the three contemplations. It is only one contemplation, yet it is also three contemplations, meaning that as soon as one contemplation is mentioned, all three are present. When emptiness is contemplated, provisional existence and the middle way are also empty. All three contemplations can cleanse attachment to appearances. When provisional existence is contemplated, emptiness and the middle way are also provisional. All three contemplations have the meaning of establishing laws. When the middle way is contemplated, emptiness and provisional existence are also the middle way. All three contemplations are absolute in their respective places. If one knows that the three contemplations are only in one mind, then each contemplation naturally possesses all three. To contemplate one truth (reality) as three truths (emptiness, provisional existence, and the middle way), the names of truth and contemplation are different, but their essence is not different. The entire truth manifests as contemplation, and contemplation in turn illuminates the truth. Since there is no different essence, then according to what meaning are truth and contemplation established? If one wants to differentiate, it can be explained from the three causes (direct cause, enabling cause, and contributing cause). The three dharmas inherent in nature are the truth, and the three dharmas cultivated are the contemplation. The enabling cause inherent in nature is the truth of reality, the contributing cause inherent in nature is the truth of conventionality, and the direct cause is the truth of the middle way. If it is not the enabling cause, then it is not the great truth of reality. The same is true in the truth of conventionality. Only these three truths are not different in essence from the three contemplations. Stubborn emptiness as the truth of reality is different in essence from contemplation. The same is true in the truth of conventionality. The three contemplations possess each other because the three dharmas inherent in nature are originally integrated, and cultivation is fully accomplished by inherent nature. This is what it means. The following uses metaphors to explain. Use conditioned dharmas to compare to the unconditioned nature. A mind-moment arises and immediately ceases, and the interval between the two is called abiding. It is not that there are no three marks of arising, abiding, and ceasing, but they are in one mind. The impermanence of the three marks still exists in a brief thought, and the three contemplations conform to the inherent nature, without action or arising, and are present in one mind. What is inconsistent about this principle? The following is the result of this contemplation. Without explaining the result of wisdom, the method of contemplation has no destination. Therefore, it shows that contemplation is accomplished, afflictions are extinguished, and truth is revealed. Suddenly enlightened, one wonderfully realizes the three wisdoms, which are truly in one mind. Either fully discuss the three wisdoms, or speak from the perspective of superiority, and only call it Sarvakarajnata-jnana (wisdom of knowing all aspects of all dharmas). 'Quiescence and extinction' etc. are explained by the treatise itself. Sarvakarajnata-jnana simultaneously extinguishes the aspects of ignorance on both sides, and simultaneously illuminates the various categories of practices of the two truths. From the initial aspiration to fully cultivate the three contemplations, wonderfully contemplating the middle way, simultaneously forgetting both sides in every thought, and simultaneously illuminating both sides in every thought. One mind, two contemplations, naturally so. Now entering the partially realized original wisdom (wisdom inherent in one's nature).

顯發。全由始行亡照之功。二引中論證。論云。因緣所生法。我說即是空。亦名為假名。亦名中道義。論通衍三。今證圓觀。觀所對法豈有不從因緣生者。今修圓觀必先解知能生因緣及所生法。皆不思議。方於此境觀空假中。又須了知妙諦妙觀。悉是能觀因緣所生陰等諸境。皆是所觀。前且直云觀於一諦而三觀。須知于陰等境觀一諦等也。勿守略文。須尋觀義。又不可謂先解所觀不思議故。便不得言陰及無明。何者本說因緣及所生法。是不思議。若非無明何名因緣。若非陰等何名所生。有人見釋心法妙云。心法在因約迷以說。佛法在果約悟以說。輒便難云。心法稱妙何得是迷。良由此人不知所以解迷是妙。方曰圓人。如論苦集稱為無作。及十二因緣名不思議。豈不得云不思議無明。人雖解妙法體是迷。不知理即一向在迷。妙覺一向屬解。中間四位迷解共俱。名字即人若不觀迷。何處用觀。等覺之位若不破迷寧登妙覺。以上上智斷下下惑。惑非迷邪。人之多僻其類實繁。釋論三智已如前釋。三此觀下。約妙結示。初一句總嘆微妙。次二句約三一嘆妙。一不定一。一即是三。三不定三。三即是一。釋論以不決定解不可思議。次三句對十六嘆妙。上明一三融即總一妙觀也。即此一觀遍入諸門。名一觀一切觀。雖入諸門只一妙

觀。名一切觀一觀。觀若定一。莫入多門。觀若定多。不可為一。實不可以一多思議。故云非一非一切。后二句結示。雖非一多能攝一切。是故十六無非妙觀。四釋無量壽。正示三觀所觀境也。前明三觀。且以三德。及以三因。而為諦境。蓋示所觀融即用顯能觀絕妙須知性中三德。體是諸佛三身。即此三德三身。為我一心三觀。若不然者則觀外有佛。境不即心。何名圓宗絕待之觀。亦阿彌陀三身以為法身。我之三觀以為般若。觀成見佛即是解脫。舉一具三。如新伊字。觀佛既爾。觀諸依正理非異涂。此意不明非今觀佛。釋此為二。初牒名從梵。無量壽者已是華言。天竺梵語稱阿彌陀。二佛本下。從真出俗二。初約本無三。標無量壽。乃是無量而為其量。是則題中已言壽量。壽量依身乃成三義。故約三義而論有無。所言佛者。究竟覺也。理智既極始本兩忘。無相無名不可說示。寧得立其身及壽量。二隨順下。隨世俱立二。初列三身各三。據究竟覺第一義諦。則不可言身及壽量。為度生故。乃順世間立名立相。故說三身及三壽量。是則真佛無三。隨世故有。然須了知有無之意。言佛本無身無壽量者。但無有相隨情之三。非無性具徴妙身等。是故真佛究竟一切凈穢法門。若一向無何異小乘所詮真理。故真無俗有。真有俗無。

【現代漢語翻譯】現代漢語譯本觀。名為一切觀一觀。觀如果專注於一，就不要進入多個門徑。觀如果專注于多，就不能歸於一。實際上不能用一或多來思議，所以說非一非一切。后兩句總結提示，雖然非一非多，卻能涵蓋一切。因此，十六觀沒有哪個不是妙觀。四、解釋無量壽（Amitābha，阿彌陀佛），正是爲了揭示三觀所觀的境界。前面闡明三觀，且以三德和三因為真諦之境。這表明所觀的融合，是爲了彰顯能觀的絕妙。必須知道自性中的三德，本體就是諸佛的三身。這三德三身，就是我一心中的三觀。如果不是這樣，那就是觀外有佛，境界不即是心，又怎麼能稱為圓宗絕待之觀呢？也是以阿彌陀佛的三身作為法身，我的三觀作為般若（Prajna，智慧）。觀修成就，見佛就是解脫。舉一即具足三，如同新伊字。觀佛既然如此，觀諸依報和正報的道理也沒有不同。不明白這個道理，就不是現在所說的觀佛。解釋這段經文分為兩部分。首先，按照梵文來解釋名稱，無量壽已經是漢語的說法，在古印度梵語中稱為阿彌陀（Amitābha）。第二，從根本的真實出發，進入世俗的方便，分為兩個方面。首先，從本無的角度來說，有三個方面。標明無量壽，是以無量作為它的量度。這樣，在題目中已經說明了壽命的量度。壽命的量度依附於身，才能成就三種意義。所以從三種意義來討論有和無。所說的佛，是究竟的覺悟。理智達到極致，開始和根本都忘卻了。沒有形象沒有名稱，無法用言語來表達。怎麼能建立他的身和壽命的量度呢？第二，隨順世俗而建立，分為兩個方面。首先，列出三身各自的三種含義。根據究竟覺悟的第一義諦，就不能說身和壽命的量度。爲了度化眾生，才隨順世間建立名稱和形象。所以說有三身和三種壽命的量度。這樣，真實的佛本來沒有三身，隨順世俗才有了三身。然而必須瞭解有和無的含義。說佛本來沒有身沒有壽命的量度，只是沒有隨順情識而顯現的三身，並非沒有自性具足的微妙身等。因此，真佛究竟一切清凈和染污的法門。如果完全沒有，那和聲聞乘（Śrāvakayāna）所詮釋的真理有什麼不同呢？所以，真諦無而俗諦有，真諦有而俗諦無。

【English Translation】 English version 『Contemplation.』 It is named 『all contemplation is one contemplation.』 If contemplation is focused on one, do not enter multiple paths. If contemplation is focused on many, it cannot be reduced to one. In reality, it cannot be conceived of as one or many, therefore it is said to be neither one nor all. The last two sentences conclude and indicate that although it is neither one nor many, it can encompass everything. Therefore, none of the sixteen contemplations are not wondrous contemplations. Four, explaining Amitābha (Amitābha, Infinite Life), is precisely to reveal the realm contemplated by the three contemplations. The preceding clarifies the three contemplations, using the three virtues and three causes as the realm of truth. This demonstrates that the fusion of what is contemplated is to manifest the exquisiteness of what is capable of contemplating. It must be known that the three virtues in one's nature are the essence of the three bodies of all Buddhas. These three virtues and three bodies are the three contemplations in my one mind. If it were not so, then there would be a Buddha outside of contemplation, and the realm would not be identical to the mind. How could it be called the absolute contemplation of the perfect school? It also takes the three bodies of Amitābha as the Dharmakaya (Dharmakāya, Dharma Body), and my three contemplations as Prajna (Prajna, Wisdom). The accomplishment of contemplation, seeing the Buddha, is liberation. To mention one is to possess all three, like the new 『I』 character. Since contemplating the Buddha is like this, the principle of contemplating all the retinue and the principal is no different. Not understanding this meaning is not the contemplation of the Buddha that is being discussed now. Explaining this passage is divided into two parts. First, explaining the name according to Sanskrit, 『Infinite Life』 is already a Chinese expression. In ancient Indian Sanskrit, it is called Amitābha (Amitābha). Second, starting from fundamental truth and entering into worldly convenience, divided into two aspects. First, from the perspective of original non-existence, there are three aspects. Indicating that Infinite Life is using infinity as its measure. Thus, the title already states the measure of life. The measure of life depends on the body to achieve three meanings. Therefore, the discussion of existence and non-existence is from three meanings. What is said to be the Buddha is ultimate enlightenment. When reason and wisdom reach their peak, both beginning and origin are forgotten. Without form or name, it cannot be expressed in words. How can his body and measure of life be established? Second, establishing in accordance with worldly customs, divided into two aspects. First, listing the three meanings of each of the three bodies. According to the ultimate truth of ultimate enlightenment, one cannot speak of the body and measure of life. For the sake of saving sentient beings, names and forms are established in accordance with the world. Therefore, it is said that there are three bodies and three measures of life. Thus, the true Buddha originally has no three bodies, but has three bodies in accordance with worldly customs. However, one must understand the meaning of existence and non-existence. Saying that the Buddha originally has no body and no measure of life, it is only that there are no three bodies that manifest according to emotions, not that there are no subtle bodies, etc., that are complete in nature. Therefore, the true Buddha ultimately encompasses all pure and impure Dharma gates. If there is nothing at all, then what is the difference from the truth explained by the Śrāvakayāna (Śrāvakayāna, Vehicle of the Hearers)? Therefore, the ultimate truth is non-existent while the conventional truth is existent, and the ultimate truth is existent while the conventional truth is non-existent.

皆是悉檀不可偏執。今文意者。蓋立三身釋無量壽。恐執定有。是故先言佛本無三。隨世說有。得此意已。分別三身三壽三量。則無滯也。二法身下。釋三身三義二。初約義分別。二據理融即。以有次文盡理融即故。今且約修二性一。一塗分別。初自為三。初法身二初別釋三。初法身者。師軌釋法。舍通從別。通則生佛俱軌法性。然其九界雖軌而違。如人依師不順師教。唯有諸佛從初發心。軌法而修。今能究竟冥合法性。故大經云。諸佛所師。所謂法也。以法常故。諸佛亦常順法性故名法為師。實非所師。與能體別。故即所師法而為其身。雖名為身已出五陰。故非色質。及非心智。色是初陰。心智即四陰。既其非陰亦非入界故非三科任持攝屬。此則已簡分段變易。以示生死陰等攝故。亦可色質簡應心智簡報。三科簡因。既非此等何以狀名。為物機故。強指法性名為法身。二法性下。壽連持之壽。親依命根。今法性壽非識息暖報得命根。亦非三事連持之壽。為物顯德。乃指法性非八相遷。非九世易。強名為壽。三此壽下量。壽之份量合論長短及以延促。今法性壽實無此等份量之相。此則通簡。若別簡者長是報佛。短是眾生。能延能促即是應身。非此等量為成觀故。強指法壽同虛空量二此即下。總示。法性三義。非陰聚身

【現代漢語翻譯】現代漢語譯本一切悉檀（Siddhanta，意為究竟的理論）都不可偏執。現在文中的意思是，爲了闡釋具有無量壽命的釋迦牟尼佛，而立說法身、報身、應化身三身，又恐怕人們執著于實有，所以先說佛本來沒有三身，只是隨著世俗的說法而有。領會了這個意思，再來分別三身、三壽、三量，就不會有滯礙了。『二法身下』，解釋三身的三種含義。首先從意義上分別，然後根據理體來融合。因為後面的文句窮盡了理體融合的含義，所以現在暫且根據修證的二性和一性，一方面進行分別。首先，自身分為三部分。第一部分是法身，又分為兩部分，首先是分別解釋三身，第一是法身。『法身者，師軌釋法』，這裡捨棄了通途的解釋，而採用了特別的解釋。通途的解釋是，一切眾生和佛都以法性為軌則。然而，九法界的眾生雖然以法性為軌則，卻違背了法性，就像人依靠老師卻不聽從老師的教導一樣。只有諸佛從最初發心，就以法性為軌則來修行，現在能夠究竟地與法性冥合。所以《大般涅槃經》說，諸佛所依止的老師，就是法。因為法是永恒不變的，所以諸佛也是永恒不變的。順應法性，所以稱法為老師。實際上，法並非諸佛所依止的老師，而是與能體證的諸佛有區別。所以，就以所依止的法作為其身。雖然名為身，卻已經超出了五陰（色、受、想、行、識），所以不是色質，也不是心智。色是初陰，心智就是后四陰。既然不是五陰，也不是十二入、十八界，所以不屬於三科（五陰、十二入、十八界）所包含。這已經簡別了分段生死和變易生死，因為它們都屬於生死陰等所攝。也可以用色質來簡別應身，用心智來簡別報身，用三科來簡別因。既然不是這些，那用什麼來描述它呢？爲了適應眾生的根機，勉強指法性為法身。『二法性下』，壽命是與命根相連的。現在法性的壽命，不是由識、息、暖所構成的報得命根，也不是由這三者相連而成的壽命。爲了向眾生顯示功德，就指法性不是八相成道（指佛陀一生示現的八種相：降兜率、入胎、住胎、出胎、出家、成道、轉法輪、入涅槃）的遷變，也不是九世（過去、現在、未來各分三世，合為九世）的變易，勉強稱之為壽命。『三此壽下量』，壽命的份量，應該討論長短以及延促。現在法性的壽命，實際上沒有這些份量的相狀。這是通途的簡別。如果分別簡別，長是報佛的壽命，短是眾生的壽命，能延能促就是應身的壽命。法性的壽命不是這些份量，爲了成就觀想，勉強指法性的壽命與虛空一樣廣大。『二此即下』，總的來說，法性的三種含義，不是五陰和合的身。

【English Translation】 English version All Siddantas (Siddhanta, meaning ultimate theories) should not be adhered to rigidly. The meaning of the text now is that in order to explain Sakyamuni Buddha with immeasurable life, the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) are established, but fearing that people will cling to the reality of their existence, it is first said that the Buddha originally did not have the Trikaya, but only according to the sayings of the world. Having understood this meaning, then distinguishing the Trikaya, the Three Lifespans, and the Three Measures, there will be no stagnation. 'Two Dharmakaya below', explains the three meanings of the Trikaya. First, distinguish from the meaning, and then integrate according to the principle. Because the following sentences exhaust the meaning of the integration of the principle, so now temporarily according to the two natures and one nature of cultivation, on the one hand, distinguish. First, oneself is divided into three parts. The first part is the Dharmakaya, which is divided into two parts, first is to separately explain the Trikaya, the first is the Dharmakaya. 'Dharmakaya, the teacher guides and explains the Dharma', here the general explanation is abandoned, and a special explanation is adopted. The general explanation is that all beings and Buddhas take Dharma-nature as the norm. However, although the beings of the Nine Realms take Dharma-nature as the norm, they violate Dharma-nature, just as people rely on teachers but do not listen to the teacher's teachings. Only the Buddhas, from the initial aspiration, take Dharma-nature as the norm to practice, and now they can ultimately merge with Dharma-nature. Therefore, the Mahaparinirvana Sutra says that the teacher relied on by the Buddhas is the Dharma. Because the Dharma is eternal and unchanging, the Buddhas are also eternal and unchanging. In accordance with Dharma-nature, the Dharma is called the teacher. In fact, the Dharma is not the teacher relied on by the Buddhas, but is different from the Buddhas who can realize it. Therefore, the Dharma relied on is taken as its body. Although it is called the body, it has already transcended the five skandhas (form, feeling, perception, volition, consciousness), so it is not form, nor is it mind. Form is the first skandha, and mind is the last four skandhas. Since it is not the five skandhas, nor is it the twelve entrances or the eighteen realms, it does not belong to the three categories (five skandhas, twelve entrances, eighteen realms). This has already distinguished the segmented life and death and the variable life and death, because they all belong to the life and death skandhas. It can also be used to distinguish the Nirmanakaya with form, to distinguish the Sambhogakaya with mind, and to distinguish the cause with the three categories. Since it is not these, what is used to describe it? In order to adapt to the roots of sentient beings, Dharma-nature is reluctantly referred to as the Dharmakaya. 'Two Dharma-nature below', lifespan is connected to the life-root. Now the lifespan of Dharma-nature is not the life-root obtained by retribution composed of consciousness, breath, and warmth, nor is it the lifespan formed by the connection of these three. In order to show merit to sentient beings, it is pointed out that Dharma-nature is not the change of the Eight Aspects of Enlightenment (referring to the eight aspects shown by the Buddha in his life: descending from Tusita, entering the womb, dwelling in the womb, leaving the womb, leaving home, attaining enlightenment, turning the wheel of Dharma, entering Nirvana), nor is it the change of the Nine Worlds (the past, present, and future are each divided into three worlds, totaling nine worlds), reluctantly called lifespan. 'Three This lifespan below measure', the measure of lifespan should discuss length and shortness and prolongation and shortening. Now the lifespan of Dharma-nature actually does not have these aspects of measure. This is a general distinction. If we distinguish separately, long is the lifespan of the Sambhogakaya, short is the lifespan of sentient beings, and the ability to prolong and shorten is the lifespan of the Nirmanakaya. The lifespan of Dharma-nature is not these measures, and in order to achieve contemplation, the lifespan of Dharma-nature is reluctantly referred to as being as vast as space. 'Two This is below', in general, the three meanings of Dharma-nature are not the body of the aggregation of the five skandhas.

。非報得壽。非長短量。不可思議強於法性說身說壽說量故也。二報身二。初稱法有報二。初引經。報即酬報也。修行是因。感於妙報而酬因也。法華證智德經云。慧光照無量久修業所得。大般涅槃證斷德也。此二果德酬答修因。是故名報。二如如下釋相感報之時。其相何似。故以一法二喻顯之。如名不異。所觀差別。不名如境。智外有境不名如智。各二如者。境如如智智如如境。此之境智故得應冥。智慧名通。故以果覺菩提簡之。即是無上菩提之智。與法性境相應相冥。先舉涵蓋喻其相應。恐謂涵蓋雖際畔相當。終存兩相。故重舉水乳以喻相冥。令知始本同是覺性。其體泯然。正同水乳。則顯境外無智。智外無境。水乳可見。二法身下。于報立三。即身壽量也。三中一一言法身者。報智所冥。離法無報故。初身言非身者。非應佛有分齊身。非不身者非報佛無分齊身。又非身則非有。非不身則非空。中道法身乃本覺體始覺冥此能冥亦忘。為成觀故。強名報智。二法壽下。明壽言非壽者。非應同連持之壽。非不壽者。非報智不連持壽。雙非二邊冥中法體。強名之意。同前身也三法量下。明量。非應有量非報無量。及非二邊義同身壽。三應身三。初明應物有三。初身。如谷答響。大小隨聲。如鑒現形端丑在質。應萬物感現

【現代漢語翻譯】現代漢語譯本非報得壽（並非通過報應獲得的壽命）。非長短量（並非可以用長短來衡量）。不可思議，強於法性（不可思議，超越了法性的描述），說身、說壽、說量（因為對報身、報壽、報量的描述）故也。二、報身二（報身份為兩種）。初、稱法有報二（第一種是依據法性而有的報身，又分為兩種）。初、引經（首先引用經典）。報即酬報也（報就是酬謝和回報）。修行是因（修行是原因），感於妙報而酬因也（感得美好的果報來酬謝修行的原因）。法華證智德經云（《法華經·證智德經》說），『慧光照無量久修業所得』（智慧的光芒照耀無量，是長期修行所得的結果）。大般涅槃證斷德也（《大般涅槃經》證明斷除煩惱的功德）。此二果德酬答修因（這兩種果德酬謝和回報修行的原因），是故名報（所以稱為報）。二、如如下釋相感報之時（第二，如下解釋相互感應和回報的時候），其相何似（它的相狀是怎樣的）？故以一法二喻顯之（所以用一個法和兩個比喻來顯明它）。如名不異（『如』這個名稱沒有不同），所觀差別（所觀察的對象有差別）。不名如境（不能稱為『如境』），智外有境不名如智（智慧之外有境界，不能稱為『如智』）。各二如者（各自有兩個『如』），境如如智（境界如如智），智如如境（智如如境）。此之境智故得應冥（這樣的境界和智慧才能相互感應和冥合）。智慧名通（智慧的名稱是通用的），故以果覺菩提簡之（所以用果覺菩提來區分它）。即是無上菩提之智（就是無上菩提的智慧），與法性境相應相冥（與法性的境界相應相冥合）。先舉涵蓋喻其相應（先舉起盒子和蓋子的比喻來說明它們的相應），恐謂涵蓋雖際畔相當（恐怕有人認為盒子和蓋子雖然邊緣相當），終存兩相（最終還是存在兩種不同的相）。故重舉水乳以喻相冥（所以再次舉起水和乳的比喻來比喻它們的相互冥合），令知始本同是覺性（讓人知道開始和根本都是覺性），其體泯然（它們的本體泯滅融合），正同水乳（正如同水和乳一樣）。則顯境外無智（就顯示出境界之外沒有智慧），智外無境（智慧之外沒有境界），水乳可見（水和乳可以看見）。二、法身下（第二，法身方面）。于報立三（在報身中建立三種），即身壽量也（就是身、壽、量）。三中一一言法身者（三種之中，每一種都說法身），報智所冥（因為報智所冥合），離法無報故（離開了法就沒有報身）。初、身言非身者（首先，就身而言，說『非身』），非應佛有分齊身（不是應化佛有侷限的身），非不身者（說『非不身』），非報佛無分齊身（不是報身佛沒有侷限的身）。又非身則非有（又說『非身』，就不是有），非不身則非空（說『非不身』，就不是空），中道法身乃本覺體（中道的法身是本覺的本體），始覺冥此能冥亦忘（始覺冥合，能冥合的也忘記了）。為成觀故（爲了成就觀想的緣故），強名報智（勉強稱為報智）。二、法壽下（第二，法壽方面）。明壽言非壽者（說明壽命，說『非壽』），非應同連持之壽（不是應化身佛相同的連續不斷的壽命），非不壽者（說『非不壽』），非報智不連持壽（不是報智不連續的壽命）。雙非二邊冥中法體（同時否定兩種極端，冥閤中道的法體）。強名之意（勉強命名的意思），同前身也（與前面的身相同）。三、法量下（第三，法量方面）。明量（說明量）。非應有量（不是應化身佛有量），非報無量（不是報身佛無量），及非二邊義同身壽（以及否定兩種極端的意義與身和壽相同）。三、應身三（第三，應身份為三種）。初、明應物有三（首先，說明應物有三種）。初、身（第一，身）。如谷答響（如同山谷迴應聲音），大小隨聲（大小隨著聲音而變化）。如鑒現形（如同鏡子顯現形象），端丑在質（端正或醜陋取決於物體的本身）。應萬物感現（應萬物的感應而顯現）。

【English Translation】 English version It is not a lifespan obtained through retribution. It is not measurable by length. It is inconceivable, surpassing the description of Dharma-nature, because of the descriptions of the Reward Body, Reward Lifespan, and Reward Measure. Second, the Reward Body is divided into two types. First, the Reward based on Dharma-nature is also divided into two. First, quoting the scriptures: 'Reward' means recompense. Cultivation is the cause, which evokes wonderful rewards to recompense the cause. The Dharma Flower Sutra, Chapter on the Proof of Wisdom and Virtue, says, 'The light of wisdom illuminates immeasurably, obtained through long cultivation.' The Great Nirvana Sutra proves the virtue of cutting off afflictions. These two kinds of virtuous results recompense the cause of cultivation; therefore, they are called 'Reward'. Second, as explained below, when mutual response and reward occur, what is its appearance like? Therefore, one Dharma and two metaphors are used to illustrate it. The name 'Suchness' is not different, but the objects of observation are different. It cannot be called 'Suchness of the object', and the object outside of wisdom cannot be called 'Suchness of wisdom'. Each has two 'Suchnesses': the object is Suchness of wisdom, and wisdom is Suchness of the object. Only such object and wisdom can respond and merge. The name 'wisdom' is universal; therefore, it is distinguished by the Bodhi of realized enlightenment. It is the wisdom of Supreme Bodhi, corresponding and merging with the realm of Dharma-nature. First, the metaphor of a box and lid is used to illustrate their correspondence, fearing that people might think that although the edges of the box and lid match, there are still two separate aspects. Therefore, the metaphor of water and milk is used again to illustrate their merging, so that people may know that the beginning and the root are both the nature of enlightenment, and their substance is completely blended, just like water and milk. This shows that there is no wisdom outside the realm, and no realm outside the wisdom; water and milk can be seen. Second, regarding the Dharma-body: Three aspects are established within the Reward, namely body, lifespan, and measure. In each of these three, the term 'Dharma-body' is used because it is merged with the Reward-wisdom, and there is no Reward without Dharma. First, regarding the body, saying 'non-body' means it is not the limited body of the manifested Buddha. Saying 'not non-body' means it is not that the Reward Buddha has no limited body. Furthermore, 'non-body' means it is not existence, and 'not non-body' means it is not emptiness. The Dharma-body of the Middle Way is the essence of original enlightenment. When initial enlightenment merges, even the ability to merge is forgotten. For the sake of accomplishing contemplation, it is forcibly called Reward-wisdom. Second, regarding the Dharma-lifespan: Explaining lifespan, saying 'non-lifespan' means it is not the continuous lifespan of the manifested Buddha. Saying 'not non-lifespan' means it is not that the Reward-wisdom has a discontinuous lifespan. Negating both extremes simultaneously merges with the Dharma-essence of the Middle Way. The meaning of the forced naming is the same as with the previous body. Third, regarding the Dharma-measure: Explaining measure, 'non-measure' means it is not that the manifested Buddha has measure, and 'not non-measure' means it is not that the Reward Buddha has no measure. The meaning of negating both extremes is the same as with body and lifespan. Third, the Manifestation Body is divided into three types. First, explaining that there are three types of response to beings. First, the body: Like a valley responding to sound, the size varies with the sound. Like a mirror reflecting forms, beauty or ugliness depends on the quality of the object. It manifests in response to the sensations of all things.

勝劣身。二應同下壽。身既同物壽豈差機三應同下量。隨宜長短示量無量。二智與下。明依二有應三。初法。智即報身。體即法身。此二冥合。應用無方。二如水下喻。真金上色須水銀和。方能涂物。闕此一緣金無涂用。三功德下合。報智功德契會法身隨有機處應無不往。三能為下明應遍三土二。初雙明報應。二有量下。單示應身。初義者上所說報。但論冥法。即自受用也。今明垂應以他受用常住之應。對於生身無常之應。示二跡用。是故雙明身等。身即生身。有分齊相。故名為身。非身是報。無分齊相。故曰非身。小般若云。佛說非身是名大身。大身者乃他受用身也。無分齊身其壽則常。故無量也。有分齊身壽。則無常。故有量也。此二應用乃依真中二理而住。機依事業二識而見。住理廣如金光疏說。二識委在起信論。明論意要在事識見。則取色分齊。故名應佛。業識見則離分齊相。故是報身。此義至后釋觀佛觀鈔中辯之。行者須知常身無量。通應三土。無常有量但應同居。所以者何蓋實報機分證論見他受用身。方便土人唯稟別圓。所見佛相雖小優降。然匪生身。悉是報佛。若同居土具四教機稟別圓者。能睹報佛。故法華明常在靈山。華嚴說法盡未來際。及諸大乘即于應相。見是法性尊特之身。故知常身遍應三土。

若無常身唯應同居。逗藏通機生凡夫善也。次義分二。初明有量二義。上之所說自受用外。垂三土身。皆名為應。其他受用雖就對機名之為應。而是實因之所感克。複名為報。非是差別逗機之用。若論逐物隨緣參差長短身壽量者。須就同居無常用說。故今別示應身之相。但于有量開出兩量。而此兩量依於事識但空見故。唯屬無常。若依業識不空見者。即此無常全體是常。則常無常二用相即。二鳥雙游也。若上二土機息應轉。亦是無常。以非八相。故且言常。言七百等者。首楞嚴三昧經云。堅首菩薩問。佛壽幾何。佛令往東方過三萬二千佛土。于莊嚴國問照明莊嚴自在王佛彼佛答云。如釋迦壽我亦如是。汝欲知者。我壽七百阿僧祇劫。堅首回此白佛。阿難云。彼佛乃是釋迦異名。雖機勝見長。而七百猶可數故。亦是有量之量。若阿彌陀。人天莫數。故是有量之無量也。二應佛下。結應佛皆然。佛佛既皆三身圓證。應身被物。物壽長短。豈不隨順各示兩量。故彌陀現長亦能現短。釋迦現短亦能現長。故大論第三十六云。當知釋迦文佛。更有清凈國土如阿彌陀佛國。阿彌陀佛亦有不嚴凈國如釋迦文佛國。又第三十八云。此間閻浮惡故。釋迦壽應短。余處好故佛壽應長。故涅槃二十二云。西方去此三十二河沙有無勝國。所有莊

嚴如安樂世界。我于彼土出現於世。斯皆隨逐物機也。二然下。據理融即。上辯三身。法是本有。報約修成。應論現往。其言似縱。須知報應二種之修性德本具。雖是性德修相宛然。全性起修全修在性。三一冥泯思說莫窮。不可等者。如上豎論顯非並一。若言性具三身壽量顯非別異。若作並別一異之解。即乖所詮圓常法體。即一而三故不橫。即三而一故不縱。非縱非橫不可思議。如此解者。乃會能詮玄妙之文也。◎

觀無量壽佛經疏妙宗鈔卷第二大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔

觀無量壽佛經疏妙宗鈔卷第三

宋四明沙門知禮述

◎二辯體前文解釋能說所說。能觀所觀皆能詮名。今辯此名所詮之體。欲令學者因筌得魚。尋名顯體。尋名意在忘名。顯體知無別體。此乃今師釋名辯體之妙意也。復應了知。釋名是總。總三法故。三章是別。別三法故。是故解釋通別二名。無不義具教行理三。能說之佛。既具三身。所說觀境各具於三。故云釋名總於三法體章別在法身。宗用別當餘二教相一章分別總別。今之辯體雖在一法一必具三。故明體禮體底體達三種之義。雖論三義但是法身中三。未明餘二各三。故涅槃玄雲。總唱秘藏故當其名。法身攝一切法。不縱不橫以

【現代漢語翻譯】現代漢語譯本：

以莊嚴如同安樂世界（Sukhāvatī）的方式顯現。我于彼土（指安樂世界）出現於世間，這都是隨順眾生的根器和機緣而示現的。『二然下』，是依據理體融合的觀點。前面辨析了三身（Trikāya），法身（Dharmakāya）是本自具有的，報身（Saṃbhogakāya）是依修行而成就的，應身（Nirmāṇakāya）是關於現在和過去的。這些話語看似放縱，要知道報身和應身這二種身，其修行的體性功德是本自具足的。雖然是體性功德，但修行的相狀依然宛然存在。全部的體性生起修行，全部的修行存在於體性之中。三身合一，泯滅一切差別，思議和言說都無法窮盡。『不可等者』，如前面豎向的論述，顯示了並非併爲一體。如果說體性具足三身和壽量，則顯示了並非彼此 अलग अलग。如果將三身理解為併合或 अलग अलग，那就違背了所詮釋的圓滿常住的法體。即一而三，所以不是橫向的；即三而一，所以不是縱向的。非縱非橫，不可思議。如此理解，才能領會能詮釋的玄妙文句。

◎

《觀無量壽佛經疏妙宗鈔》卷第二大正藏第 37 冊 No. 1751 《觀無量壽佛經疏妙宗鈔》

《觀無量壽佛經疏妙宗鈔》卷第三

宋四明沙門知禮述

◎二辯體前文解釋了能說（能詮釋者）和所說（所詮釋的內容），能觀（能觀者）和所觀（所觀的對象），都是能詮釋的名相。現在辨析這些名相所詮釋的體性，想要讓學者通過魚筌（捕魚的工具）而得到魚，通過名相而顯現體性。通過名相是爲了忘記名相，顯現體性是爲了知道沒有 अलग अलग 的體性。這正是今師（指知禮法師）解釋名相、辨析體性的妙意。還應該瞭解，解釋名相是總說，因為總括了教、行、理三法；三章是別說，因為分別了教、行、理三法。因此，解釋總名和別名，無不具備教、行、理三法。能說的佛，既然具足三身，所說的觀境也各自具足三法。所以說解釋名相總括了三法，體章別在於法身，宗用別在于其餘二身，教相一章分別了總說和別說。現在辨析體性，雖然只在一個法（法身）中，但一個法必定具足三法。所以闡明體禮、體底、體達三種含義。雖然論述三種含義，但只是法身中的三種，沒有闡明其餘二身各自的三法。所以《涅槃玄》中說：『總唱秘藏，所以對應于名相。』法身攝持一切法，不縱不橫，以此……

【English Translation】 English version:

Appearing in a manner as solemn as the Land of Ultimate Bliss (Sukhāvatī). My appearance in this world from that land (referring to the Land of Ultimate Bliss) is all in accordance with the faculties and opportunities of sentient beings. 『The second naturally follows,』 is based on the viewpoint of the fusion of principle and substance. The preceding section distinguished the Three Bodies (Trikāya): the Dharmakāya (法身) is inherently possessed, the Saṃbhogakāya (報身) is accomplished through cultivation, and the Nirmāṇakāya (應身) concerns the present and the past. These words may seem unrestrained, but it should be known that the nature and merit of cultivation for these two bodies, the Saṃbhogakāya and Nirmāṇakāya, are inherently complete. Although they are the merits of the inherent nature, the aspects of cultivation are still clearly present. The entire nature gives rise to cultivation, and the entire cultivation resides within the nature. The Three Bodies are unified, obliterating all differences, and thought and speech cannot exhaust them. 『Those that cannot be equated,』 as in the preceding vertical discussion, shows that they are not merged into one. If it is said that the nature possesses the Three Bodies and lifespans, then it shows that they are not अलग अलग from each other. If the Three Bodies are understood as merged or अलग अलग, then it goes against the round and constant Dharma-body that is being explained. Being one and yet three, it is therefore not horizontal; being three and yet one, it is therefore not vertical. Neither vertical nor horizontal, it is inconceivable. Only with such an understanding can one comprehend the profound words that are capable of explanation.

◎

《Commentary on the Amitāyurdhyāna Sūtra with Subcommentary》Volume 2 Tripitaka No. 1751 《Commentary on the Amitāyurdhyāna Sūtra with Subcommentary》

《Commentary on the Amitāyurdhyāna Sūtra with Subcommentary》Volume 3

Composed by Śramaṇa Zhili of Siming during the Song Dynasty

◎ Two, Discriminating the Substance. The preceding text explained the speaker (the one who can explain) and the spoken (the content that is explained), the observer (the one who can observe) and the observed (the object that is observed), all of which are names that can explain. Now, we discriminate the substance that these names explain, wanting to enable students to obtain the fish through the fish trap, and to reveal the substance through the names. Going through the names is for the sake of forgetting the names, and revealing the substance is for the sake of knowing that there is no अलग अलग substance. This is precisely the wonderful intention of the present teacher (referring to Dharma Master Zhili) in explaining the names and discriminating the substance. It should also be understood that explaining the names is a general statement, because it encompasses the three dharmas of teaching, practice, and principle; the three chapters are specific statements, because they distinguish the three dharmas of teaching, practice, and principle. Therefore, explaining the general and specific names invariably possesses the three dharmas of teaching, practice, and principle. The Buddha who can speak, since he possesses the Three Bodies, the objects of contemplation that are spoken of also each possess the three dharmas. Therefore, it is said that explaining the names encompasses the three dharmas, the chapter on substance is specifically in the Dharmakāya, the chapter on purpose and function is specifically in the other two bodies, and the chapter on teaching characteristics distinguishes the general and specific statements. Now, discriminating the substance, although it is only in one dharma (Dharmakāya), that one dharma must possess the three dharmas. Therefore, it elucidates the three meanings of substance-rite, substance-base, and substance-attainment. Although it discusses the three meanings, it is only the three in the Dharmakāya, and it does not elucidate the three dharmas of the other two bodies. Therefore, the 《Nirvana Profound》 says: 『Generally proclaiming the secret treasury, therefore it corresponds to the names.』 The Dharmakāya encompasses all dharmas, neither vertical nor horizontal, thereby…

當其體。般若攝一切法如面三目。以當其宗。解脫攝一切法。如三點伊。以當其用。如此敷演。即是其教。非但經體義成。余義亦顯(文畢)今出其意空假皆中故三屬體假中皆空故三屬宗。中空皆假故三屬用。用是解脫特喻三點。點是文字故宗當般若。特喻三目。目能照明故。法身之三特泯縱橫。彰離念故故知釋名總於九法。辯體別在法身中三。然九不多。三不為少。方是圓教總別之義。此自分二。初牒起略示。名傍是賓。體正是主。名是假名體是實質。一切名下。皆有其質。二釋論下。正釋主質四。初據二文定體。諸法當處。不生不滅非有非空。無能無所。離言說相。離名字相。離心緣相。離此等相。名為實相無相之相也。誰人不具何法不然。若論證知唯有諸佛。故法華云。唯佛與佛乃能究盡諸法實相。稟圓說者初心即用佛智照境。故能信解諸法實相。既解實相。亦解諸法實性。實體實力。實作。實因。實緣。實果。實報。實本末究竟等。十法既實。即是實生實佛。實依實正。一色一香無非中道。一切諸法皆是佛法。既一切皆實。實外無餘。復何得云余皆魔事。應知此說以理簡情。若離心緣能所等相名為實相。介爾有相即為魔事。故別教已下至六道法。皆有能所心緣等相。魔能說之悉名魔事。故知一切皆魔一切皆佛

【現代漢語翻譯】現代漢語譯本：當其體（本體）。般若（智慧）統攝一切法，好比一張臉上的三隻眼睛。以它作為根本宗旨。解脫統攝一切法，好比三個點組成的『伊』字。以它作為作用。如此闡述發揮，就是它的教義。不僅經文的本體和意義得以成就，其他的意義也顯現出來。（以上是經文內容）現在闡釋其中的含義：空、假都歸於中道，所以三者都屬於本體；假、中都歸於空，所以三者都屬於宗旨；中、空都歸於假，所以三者都屬於作用。作用是解脫，特別比喻為三個點。點是文字，所以宗旨相當於般若，特別比喻為三隻眼睛。眼睛能夠照明。法身的三種特性泯滅了縱橫的分別，彰顯了遠離念頭的境界。因此可知，解釋名稱總括了九法，辨別本體則在於法身中的三種特性。然而九法不多，三種特性也不少，這才是圓教總別兼顧的意義。這部分分為兩段。首先是提綱挈領地簡要說明，『名』是輔助說明，『體』才是主要內容。『名』是假名，『體』是實質。一切名稱之下，都有它的實質。其次是『釋論』以下，正式解釋主要內容，分為四個方面。首先根據兩段經文確定本體。諸法當下之處，不生不滅，非有非空，無能無所，遠離言語的表述，遠離名字的相狀，遠離心意的攀緣，遠離這些相狀，名為實相（真實的相），也就是無相之相。誰人不具備？什麼法不是這樣？如果說要證悟瞭解，只有諸佛才能做到。所以《法華經》說：『唯有佛與佛，才能究竟透徹地瞭解諸法的實相。』稟承圓教說法的人，最初發心就用佛的智慧來照見境界，所以能夠相信和理解諸法的實相。既然理解了實相，也就理解了諸法的實性。實體、實力、實作、實因、實緣、實果、實報、實本末究竟等十法既然真實，就是真實的眾生、真實的佛，真實的依報、真實的佛土。一色一香，無非中道。一切諸法都是佛法。既然一切都是真實的，真實之外沒有剩餘，又怎麼能說其餘的都是魔事呢？應該知道這種說法是用理來簡別情。如果遠離心意的攀緣、能所等相，名為實相，稍微有一點相狀，就是魔事。所以別教以下，乃至六道之法，都有能所、心緣等相，魔能說這些，都稱為魔事。所以要知道一切都是魔，一切都是佛。

【English Translation】 English version: Regarding its essence (the fundamental nature). Prajna (wisdom) encompasses all dharmas, like three eyes on a face. It is taken as the fundamental principle. Liberation encompasses all dharmas, like the letter 'i' composed of three dots. It is taken as its function. Such elaboration and exposition is its teaching. Not only is the essence and meaning of the scripture accomplished, but other meanings are also revealed. (The above is the content of the scripture) Now, to explain its meaning: emptiness and provisionality both belong to the Middle Way, so all three belong to the essence; provisionality and the Middle Way both belong to emptiness, so all three belong to the principle; the Middle Way and emptiness both belong to provisionality, so all three belong to the function. Function is liberation, especially likened to three dots. Dots are writing, so the principle corresponds to Prajna, especially likened to three eyes. Eyes can illuminate. The three characteristics of Dharmakaya obliterate the distinctions of vertical and horizontal, manifesting the state of being free from thoughts. Therefore, it can be known that explaining the name encompasses the nine dharmas, and distinguishing the essence lies in the three characteristics within Dharmakaya. However, nine dharmas are not many, and three characteristics are not few; this is the meaning of the perfect teaching that encompasses both the general and the specific. This section is divided into two parts. First, a brief overview is given, with 'name' as an auxiliary explanation and 'essence' as the main content. 'Name' is a provisional name, and 'essence' is the substance. Beneath all names, there is its substance. Second, from 'Explanation' onwards, the main content is formally explained, divided into four aspects. First, based on the two scriptures, the essence is determined. In the present moment of all dharmas, there is no birth, no death, neither existence nor non-existence, no ability, no object, far from verbal expression, far from the appearance of names, far from the clinging of the mind, far from these appearances, it is called the true appearance (the true form), which is the appearance of no-appearance. Who does not possess it? What dharma is not like this? If one speaks of realizing and understanding, only the Buddhas can do it. Therefore, the Lotus Sutra says: 'Only Buddhas and Buddhas can thoroughly understand the true appearance of all dharmas.' Those who follow the teachings of the perfect teaching initially use the wisdom of the Buddha to illuminate the realm, so they can believe and understand the true appearance of all dharmas. Since they understand the true appearance, they also understand the true nature of all dharmas. True substance, true power, true action, true cause, true condition, true effect, true retribution, true beginning and end, and ultimate completion, etc. Since the ten dharmas are true, they are true beings, true Buddhas, true reliance, and true pure lands. One color, one fragrance, is nothing but the Middle Way. All dharmas are Buddha-dharma. Since everything is true, and there is nothing remaining outside of the truth, how can it be said that the rest are the deeds of demons? It should be known that this statement uses reason to distinguish emotions. If one is far from the clinging of the mind, the appearance of ability and object, it is called the true appearance; if there is even a slight appearance, it is the deed of a demon. Therefore, from the separate teaching downwards, even the dharmas of the six realms have the appearance of ability and object, and the clinging of the mind. Demons can speak of these, and they are all called the deeds of demons. Therefore, know that everything is a demon, and everything is a Buddha.

。以情分別一切皆邪。離情分別一切皆正。今簡情取理而為經體。應知實相全體照明。稱為真心。亦名本覺。覺體遍故諸法皆實。若指其要。不離現前分別之念。念即本覺覺即經體。無別經體以為所詮。以此覺心觀于依正。能所即絕待對斯忘。妙觀之宗自茲而立。若不爾者。何須得體方立經宗。實相印者。印即符印亦信也。亦印定義。乃以所詮定其大小及以邪正。理符佛旨方可信從。小乘三印無常無我。此之二印印于生死。寂滅一印印于涅槃。小乘涅槃與生死異。故各印之。所詮符此則可信受。是小乘經非魔外說。大乘一印即一實相。二種生死三德涅槃。其體是一。究竟真實。義符於此可以信受。是大乘經非小非外。今據此經圓實為大。若從彼論三藏對衍。通別二教亦名一印。今不取二。唯圓實相名一印也。則能說之人。所觀依正。四種凈穢。五逆罪等。其性不二。以此一印為經正體。二無量下。為四章所歸。無量功德等者。經用歸也。經之力用亦名功德。力有滅惡之功。用有生善之德。滅一切惡生一切善。是故功德受無量名。如此功德共嚴實體。其猶帝王治亂育民。以此功德莊嚴聖躬。種種眾行即經宗也。從理起行全理成修。如水為波波還歸水。宗必會體。故云既趣。通則萬行別觀十六。故名眾行。言說問答即經名

【現代漢語翻譯】現代漢語譯本：如果以情感來分別一切，那一切都是錯誤的。如果脫離情感來分別一切，那一切都是正確的。現在我們捨棄情感而選取真理作為經書的主體。應當知道，實相的整體光明照耀，被稱為真心，也叫做本覺（根本的覺悟）。覺悟的本體是普遍的，所以一切法都是真實的。如果要指出它的要點，那就是不離當下的分別之念。念頭即是本覺，本覺即是經書的主體，沒有另外的經書主體作為所要詮釋的內容。用這個覺悟之心來觀察依報（眾生所依之環境）和正報（眾生的身心），能所雙亡，對待之念也隨之消失。這種微妙的觀法由此而建立。如果不是這樣，又何必在得到本體之後才建立經書的宗旨呢？實相印（以實相為印證）的意思是，印就是符印，也是憑信，也是印證定義。乃是用所詮釋的道理來確定其大小以及邪正。道理符合佛的旨意，才可以信從。小乘的三法印是諸行無常、諸法無我。這兩個法印是印證生死的，寂滅涅槃一個法印是印證涅槃的。小乘的涅槃與生死是不同的，所以分別用印來印證。所詮釋的道理符合這些，就可以信受，這是小乘的經典，不是邪魔外道的說法。大乘的一法印就是一實相印。兩種生死（分段生死和變易生死），三德涅槃（法身德、般若德、解脫德），它們的本體是一樣的，是究竟真實的。義理符合這個，就可以信受，這是大乘經典，不是小乘也不是外道。現在根據這部經，圓滿真實是為大乘。如果從彼論，三藏教（聲聞藏、緣覺藏、菩薩藏）對應衍教（大乘），通教（三乘共通之教）和別教（不共二乘之教）也可以稱為一印。現在我們不取這兩種，只有圓滿實相才稱為一印。那麼能說法的人，所觀察的依報和正報，四種清凈和污穢，五逆罪等等，它們的體性不是二元的。用這一個實相印作為經書的正體。『二無量下』，是四章所歸之處。無量功德等等，是經書的作用歸宿。經書的力量和作用也叫做功德。力量有滅除罪惡的功用，作用有產生善良的德行。滅除一切罪惡，產生一切善良，所以功德接受無量的名稱。這樣的功德共同莊嚴本體，就像帝王治理混亂，養育百姓一樣。用這樣的功德來莊嚴聖人的身體，種種眾多的修行就是經書的宗旨。從理體出發而產生修行，完全依憑理體而成就修證，就像水變成波浪，波浪最終迴歸於水一樣。宗旨必然會歸於本體，所以說『既趣』。通途來說是萬種修行，特別來說是十六觀，所以叫做眾行。言說問答就是經書的名稱。

【English Translation】 English version: If one differentiates everything with emotions, then everything is wrong. If one differentiates everything without emotions, then everything is right. Now we discard emotions and choose truth as the main body of the scripture. It should be known that the complete light of true reality, called True Mind, is also called Original Enlightenment (fundamental awakening). Because the body of enlightenment is universal, all dharmas are real. If you want to point out its essentials, it is inseparable from the present thought of differentiation. Thought is Original Enlightenment, and Original Enlightenment is the main body of the scripture. There is no other main body of the scripture as the content to be interpreted. Use this enlightened mind to observe the dependent retribution (the environment on which sentient beings depend) and the proper retribution (the body and mind of sentient beings), the subject and object are both gone, and the thought of opposition also disappears. This subtle method of observation is established from this. If not, why establish the purpose of the scripture only after obtaining the body? The meaning of 'Reality Seal' (using reality as a seal) is that the seal is a symbol, also a belief, and also a seal definition. It is to use the interpreted principle to determine its size and right and wrong. The principle that conforms to the Buddha's intention can be believed and followed. The three seals of the Hinayana are impermanence of all actions and non-self of all dharmas. These two seals are to seal life and death, and the one seal of tranquil extinction Nirvana is to seal Nirvana. The Nirvana of Hinayana is different from life and death, so they are sealed separately. The interpreted principles conform to these, so they can be believed and accepted. This is the scripture of Hinayana, not the saying of demons and heretics. The one seal of Mahayana is the one reality seal. The two kinds of life and death (segmented life and death and variable life and death), the three virtues of Nirvana (Dharmakaya virtue, Prajna virtue, liberation virtue), their body is the same, which is the ultimate truth. The meaning conforms to this, so it can be believed and accepted. This is the Mahayana scripture, neither Hinayana nor heretical. Now according to this scripture, complete reality is the Mahayana. If from that theory, the Tripitaka teaching (Sravaka Pitaka, Pratyekabuddha Pitaka, Bodhisattva Pitaka) corresponds to the Yana teaching (Mahayana), the common teaching (the teaching common to the three vehicles) and the separate teaching (the teaching not shared by the two vehicles) can also be called one seal. Now we do not take these two, only the complete reality is called one seal. Then the person who can speak the Dharma, the dependent and proper retributions observed, the four kinds of purity and impurity, the five rebellious sins, etc., their nature is not dual. Use this one reality seal as the main body of the scripture. 『The second immeasurable below』 is where the four chapters belong. Immeasurable merits, etc., are the destination of the scripture's function. The power and function of the scripture are also called merit. Power has the function of eliminating evil, and function has the virtue of producing goodness. Eliminate all evil and produce all goodness, so merit receives immeasurable names. Such merit jointly adorns the body, just like the emperor governs chaos and nurtures the people. Use such merit to adorn the body of the saint, and all kinds of practices are the purpose of the scripture. Starting from the principle and generating practice, completely relying on the principle to achieve cultivation and proof, just like water turns into waves, and the waves eventually return to water. The purpose must return to the body, so it is said 'already interested'. Generally speaking, there are ten thousand kinds of practices, and in particular, there are sixteen contemplations, so it is called numerous practices. Words, speeches, questions and answers are the name of the scripture.

也。能詮之名在於言說。言義幽奧。復須問答種種詮辯。以立經名而彰實體。問題目為名。何嘗問答等邪。答名能詮體。一部言句皆能詮名。如法華經本跡十妙。以為其名但題是總。故就題釋名。余之四義皆遍始終。故一經之名問答詮辯等。從後向前。示能歸法。不別云教。兼在名中。自稟曰名。化他為教。自他雖異俱是能詮。故知四章同歸一體。三譬眾下。約二喻顯尊。體於四章。猶如北辰眾星環拱。又似東海萬水潮宗。以其四章不暫離體。一切諸法無理不成。經體既然。安得不辯。四故以下。以一印結示。三書家下。具明體德。體對釋名。但在一德。所謂法身。蓋釋名中。總示三法。利根雖解。鈍者未明。何者以總示文帶于宗用。體混其中。情想叵忘。本性難顯。故於總后。別示靈源。永異四魔。諸法皆實。于彼圓伊。當上一點。絕思絕議。非用非宗。而其性融。一不定一。如伊一點。點不孤然。故直法身非法身。法身必具般若解脫。故別顯體而談三義。雖彰三德意在法身。以空假皆中。是故明三名為體德。中三。初約禮義明法身。書既以體而釋于禮。故今以禮而釋于體。禮別尊卑意崇君父。前明魔事已揀偏邪。今之臣子唯揀宗用。故君父體即是法身。諸佛所師萬法朝會。體非修證理絕言思。欲使標心。強稱貴極

。斯是本覺非寂非照。亦是法性非深非廣。第一義諦名為本性法身德也。尋能詮名欲識此體。體顯故行。令修觀者以此體德體彼依正。一一貴極成妙宗矣。二複次下。約底義明般若德空即中故。故般若德是諸法底。亦名本源淵府實際。若得中體則能窮暢也。論云。智度即實相般若。佛以觀照般若於諸法中證此智體。故云窮底。然法性甚深無有底際。云窮底者。良由佛以無底際。智稱性而證。義言窮底。七方便人以有底智。故不能到諸法源底。若圓教人。從名字即以信解心。窮智度底。五品觀行窮底。十信相似窮底。四十一位分證窮底。唯佛與佛究竟窮底。以此底義辯于經體。則彰法性甚深第一義空。名般若德也。尋名識體體顯。故行令修觀者以此體德。窮彼依正。一一到底成妙宗矣。三複次下。約達義明解脫德。假即中故。故解脫德是一切法自在之體。復具一切真實名義。若識此體則于諸法通達自在。復於世間及出世間一切異名。一中解多多中解一。論云般若。亦實相般若。般若解脫名殊義一。故互舉也。前明底義以觀照般若窮實相底。今明達義以文字般若。說實相般若種種名也。七方便人迷此體故。于諸異名壅塞障礙。圓教行人名字型達。觀行體達。相似體達。分真體達。論今舉佛究竟體達。達義辯體。則彰法性無

【現代漢語翻譯】現代漢語譯本斯是本覺，既非寂靜也非照耀。亦是法性，既非深奧也非廣博。第一義諦（最高真理）名為本性法身德（佛的本性所具有的功德）。尋著能詮釋的名相，是爲了認識這個本體。本體顯現，所以才會有修行。令修習觀行的人，以此本體之德，來體悟那依報（眾生所依之環境）和正報（眾生自身），一一達到極致，成就微妙的宗旨。二、複次以下，從究竟的意義闡明般若德（智慧的功德），空即是中道。所以般若德是諸法的究竟之處，也名為本源、淵府、實際。如果得到中道的本體，就能徹底通達。論中說：『智度（智慧的度量）即是實相般若（真實相的智慧）。』佛以觀照般若（觀照的智慧）在諸法中證得這個智慧的本體，所以說窮底（達到究竟）。然而法性（諸法的本性）非常深奧，沒有底際。說窮底，是因為佛以沒有底際的智慧，稱合本性而證得，從意義上說達到了究竟。七方便人（權乘菩薩）以有底的智慧，所以不能到達諸法的源頭。如果圓教（圓滿教法）的人，從名字即（最初的階段）就以信解心，達到智度的究竟；五品觀行（五種修行階段）達到究竟；十信（十種信心）相似地達到究竟；四十一位（四十一階位）分證地達到究竟；只有佛與佛才能究竟地達到究竟。用這個究竟的意義來辨析經的本體，就彰顯了法性非常深奧，第一義空（最高真理的空性），名為般若德。尋著名相來認識本體，本體顯現，所以才會有修行。令修習觀行的人，以此本體之德，來窮盡那依報和正報，一一達到究竟，成就微妙的宗旨。三、複次以下，從通達的意義闡明解脫德（解脫的功德），假即是中道。所以解脫德是一切法自在的本體，又具備一切真實的名義。如果認識這個本體，就能在諸法中通達自在，又能在世間和出世間的一切不同名稱中，於一中理解多，于多中理解一。論中說般若，也是實相般若，般若和解脫名稱不同，意義相同，所以互相舉例。前面闡明究竟的意義，是用觀照般若來窮盡實相的究竟；現在闡明通達的意義，是用文字般若（文字的智慧）來說明實相般若的種種名稱。七方便人因為迷惑這個本體，所以對於各種不同的名稱感到壅塞和障礙。圓教行人從名字上就通達，觀行上通達，相似上通達，分真上通達。論中現在舉出佛究竟通達。用通達的意義來辨析本體，就彰顯了法性沒有

【English Translation】 English version This is the original enlightenment, neither stillness nor illumination. It is also the Dharma-nature, neither profound nor vast. The First Principle is called the Virtue of the Essence of Dharma-body (the merit inherent in the Buddha's nature). Seeking the names that can explain it is to recognize this substance. When the substance manifests, there is practice. It enables those who cultivate contemplation to embody the retribution of reliance (the environment upon which beings depend) and the proper retribution (beings themselves) with this virtue of substance, each reaching the extreme, achieving a subtle purpose. Secondly, from below, the ultimate meaning clarifies the Prajna Virtue (the merit of wisdom), emptiness is the Middle Way. Therefore, Prajna Virtue is the ultimate place of all Dharmas, also called the original source, the deep mansion, the actual reality. If one obtains the substance of the Middle Way, one can thoroughly understand it. The treatise says: 'The measure of wisdom is the Prajna of true form.' The Buddha uses the Prajna of contemplation to prove this substance of wisdom in all Dharmas, so it is said to reach the bottom (to reach the ultimate). However, the Dharma-nature (the nature of all Dharmas) is very profound and has no bottom. Saying to reach the bottom is because the Buddha proves it by conforming to the nature with bottomless wisdom, and in terms of meaning, it reaches the bottom. The seven expedient people (provisional vehicle Bodhisattvas) use wisdom with a bottom, so they cannot reach the source of all Dharmas. If a person of the Perfect Teaching (perfect teaching method) reaches the bottom of the measure of wisdom with a heart of faith and understanding from the name itself (the initial stage); the five grades of contemplation and practice (five stages of practice) reach the bottom; the ten faiths (ten kinds of faith) similarly reach the bottom; the forty-one positions (forty-one stages) partially prove and reach the bottom; only the Buddha and the Buddha can ultimately reach the bottom. Using this ultimate meaning to analyze the substance of the sutra, it reveals that the Dharma-nature is very profound, the emptiness of the First Principle (the emptiness of the highest truth), called Prajna Virtue. Seeking names to recognize the substance, the substance manifests, so there is practice. It enables those who cultivate contemplation to exhaust the retribution of reliance and the proper retribution with this virtue of substance, each reaching the bottom, achieving a subtle purpose. Thirdly, from below, the meaning of reaching clarifies the Virtue of Liberation (the merit of liberation), the provisional is the Middle Way. Therefore, the Virtue of Liberation is the free substance of all Dharmas, and also has all true names and meanings. If one recognizes this substance, one can freely understand all Dharmas, and also in all different names in the world and beyond the world, understand many from one, and understand one from many. The treatise says that Prajna is also the Prajna of true form, Prajna and liberation have different names but the same meaning, so they are cited as examples of each other. The previous explanation of the ultimate meaning is to exhaust the ultimate of true form with the Prajna of contemplation; now the meaning of reaching is explained by using the Prajna of words (the wisdom of words) to explain the various names of the Prajna of true form. The seven expedient people are confused about this substance, so they feel blocked and obstructed by various different names. People of the Perfect Teaching reach through names, reach through contemplation and practice, reach through similarity, and reach through partial truth. The treatise now cites the Buddha's ultimate reaching. Using the meaning of reaching to analyze the substance, it reveals that the Dharma-nature has no

量如來藏義。名為真性解脫德也。令修觀者以此體德達彼依正一一無壅成妙宗矣。三明宗。宗謂宗要。此經之要在修心妙觀感於凈土。心觀即是一心三觀。釋名之中其相已委。感土之相。此文備論。今經妙宗。在此因果。且分為二。初標列。二有人下。隨釋二。初簡示宗體。以其宗體一異之相。人多惑之。故須簡示。文二。初簡二。初簡宗體一二。初牒言略斥。宗是因果。此屬於事。體是一性。此屬於理。雖不相舍。二義須分。定執是一。于義實乖。故云不用。二何者下。據義廣破三。初約義破。宗是宗趣。趣果趣理。趣果必因。若趣理者。要須修觀。觀有明昧理有證不。皆成因果。故云宗既是二。體本是理。觀雖趣理。理非明昧。因果依理。理非因果。如波依水波有千差。水常是一。故云體即不二。不談諸法同一理性。則不名為大乘經體。故云二即非體。不論修證因果二法。則非佛經所證宗趣也。二如梁下。立喻破。屋空樑柱雖不相離。若謂是一則無虛實也。三宗體下舉過結。二簡宗體異二。初牒言破。雖破是一不可執異。若其定異則二物孤調。宗異於體則非全性而起成修。觀行有作屬於八倒。既不符理信非圓宗。故云邪倒無印體。若異宗則理不即事。事外之理其體不周。法性之體既異因果。則一切法皆成別有。二

【現代漢語翻譯】現代漢語譯本：衡量如來藏（Tathagatagarbha）的意義，就叫做真性解脫德（true nature of liberation）。使修習觀行的人憑藉這個本體之德，通達彼岸的依報和正報，一一沒有阻礙，成就微妙的宗旨。三、闡明宗旨。宗旨是指要旨。這部經的要旨在於修習心妙觀，感應于凈土。心觀就是一心三觀。在解釋名相之中，它的相狀已經詳細說明。感應凈土的相狀，本文已經完備地論述。這部經的微妙宗旨，就在這因果之中。且分為二部分。首先是標明列出，其次是『有人下』，隨著解釋。二、首先簡要地揭示宗旨的本體，因為人們大多對宗旨本體的一異之相感到迷惑，所以必須簡要地揭示。分為兩部分。首先是簡要說明二者，首先簡要說明宗旨本體的一和二。首先是簡略地提出並加以駁斥。宗旨是因果，這屬於事相。本體是一性，這屬於理體。雖然不互相捨棄，但二者的意義必須區分。如果執著地認為是一，在意義上實在是不對的，所以說『不用』。二、『何者下』，根據意義廣泛地破斥，分為三部分。首先是根據意義破斥。宗旨是宗趣，趣向果，趣向理。趣向果必定有因，如果趣向理，就必須要修習觀行。觀行有明昧，理有證悟與否，都會成為因果，所以說宗旨既然是二。本體本來是理，觀行雖然趣向理，但理沒有明昧。因果依于理，理不是因果。如同波浪依於水，波浪有千差萬別，水常常是一。所以說本體就是不二。如果不談諸法同一理性，就不能稱為大乘經的本體。所以說二即不是本體。如果不論修證因果二法，就不是佛經所證的宗旨和趣向。二、『如梁下』，立比喻破斥。房屋的空和樑柱雖然不相分離，如果認為是一，就沒有虛實了。三、『宗體下』，舉出過失作總結。二、簡要說明宗旨本體的差異。首先是提出並破斥。雖然破斥是一，但不可執著于異。如果確定是異，那麼二者就是孤立的。宗旨異於本體，就不是從全性而生起成就修習。觀行有作為，屬於八倒。既然不符合理，相信不是圓滿的宗旨。所以說是邪倒，沒有印證本體。如果宗旨是異，那麼理就不即是事。事外的理，它的本體就不周遍。法性的本體既然異於因果，那麼一切法都成為別有。二

【English Translation】 English version: Measuring the meaning of the Tathagatagarbha (Tathagatagarbha), it is called the true nature of liberation. It enables those who practice contemplation to understand the support and reward of the other shore through this virtue of the essence, without any obstruction, achieving the wonderful purpose. Three, clarifying the purpose. The purpose refers to the main point. The main point of this sutra lies in cultivating the wonderful contemplation of the mind, resonating with the Pure Land. Mind contemplation is the one mind and three contemplations. In the explanation of the names, its appearance has been explained in detail. The appearance of resonating with the Pure Land has been fully discussed in this text. The wonderful purpose of this sutra lies in this cause and effect. It can be divided into two parts. First, it is marked and listed, and second, it follows the explanation from 'Someone below'. Two, first briefly reveal the essence of the purpose, because people are mostly confused about the similarity and difference of the essence of the purpose, so it must be briefly revealed. Divided into two parts. The first is a brief explanation of the two, and the first is a brief explanation of the one and two of the essence of the purpose. First, briefly put forward and refute. The purpose is cause and effect, which belongs to phenomena. The essence is one nature, which belongs to principle. Although they do not abandon each other, the meanings of the two must be distinguished. If you stubbornly think it is one, it is really wrong in meaning, so it is said 'no need'. Two, 'What below', widely refutes according to meaning, divided into three parts. The first is to refute according to meaning. The purpose is the goal, aiming at the result, aiming at the principle. Aiming at the result must have a cause, if aiming at the principle, you must cultivate contemplation. Contemplation has brightness and darkness, and whether the principle has enlightenment or not will become cause and effect, so it is said that since the purpose is two. The essence is originally principle, although contemplation aims at principle, but principle has no brightness or darkness. Cause and effect depend on principle, principle is not cause and effect. Just as waves depend on water, waves have thousands of differences, and water is always one. Therefore, it is said that the essence is non-dual. If we do not talk about the same rationality of all dharmas, it cannot be called the essence of the Mahayana sutra. Therefore, two is not the essence. If we do not discuss the two dharmas of cultivation and proof of cause and effect, it is not the purpose and goal proved by the Buddhist scriptures. Two, 'Like Liang below', establish a metaphor to refute. Although the emptiness of the house and the beams and pillars are not separated, if you think it is one, there is no reality. Three, 'Purpose essence below', give examples of faults to summarize. Two, briefly explain the difference between the purpose and essence. First, put forward and refute. Although refuting is one, it is impossible to cling to difference. If it is determined to be different, then the two are isolated. The purpose is different from the essence, it is not born from the whole nature to achieve cultivation. Contemplation has actions and belongs to the eight inversions. Since it does not conform to reason, I believe it is not a complete purpose. Therefore, it is said to be heretical and inverted, without verifying the essence. If the purpose is different, then the principle is not the same as the matter. The principle outside the matter, its essence is not universal. Since the essence of Dharma nature is different from cause and effect, then all dharmas become separate.

宗體下。舉過結。二今言下示。今據普賢觀經。驗其宗體不定一異。故彼經云。大乘因者諸法實相是。大乘果者。諸法實相是。實相因果不異而異。非倒有印。此為妙宗。因果實相不一而一。非事外理此為妙體。豈同他立定一定異。他不聞此。偏說奈何。講茲疏文。合知宗體。唯想事境。三觀靡施。正同次家邪倒無印。可傷之甚。二今此下。就體明宗三。初依經直示。大乘之法。其要在心。心具易知。色具難解。故止觀云。因通易識。果隔難知。故觀自觀他。皆修心觀。今觀凈土需求於心。心能具故。心能造故。心垢土垢。心凈土凈。此猶通示。未是的論。的在一心。頓修三觀。此觀觀于安養依正畢竟清凈。名心觀凈。此觀能令四佛土凈。如是方為此經宗致。二四種下。約土廣明三。初列四土。二各有下。立凈穢。隨文釋義。教觀俱沈。用義解文。解行可發。前釋觀字文中明示一心三觀。又文頻示心觀為宗。至結宗云修心妙觀能感凈土。今消此文四土凈穢。須準此觀為四凈因。若依諸文逐其四土。各論土因。何能通貫前後之文焉。令聞者證無生忍。初五濁輕為同居凈者。此凈甚通。須知別意。如戒善者。四教凡位。皆悉能令五濁輕薄。感同居凈。而圓觀輕濁。感同居凈。依正最凈。如此經說地觀已去一一相狀。比于余

經修眾善行。感安養土。其相天殊。言體析巧拙有餘凈穢相者。此土人眾。凈相亦寬。析觀感穢。可在三藏。體觀感凈不專通人。衍門三教對三藏析。俱明體法。通但空體。別次第體。圓不次體。三人生彼俱感凈相。圓人最凈如觀音疏。別向圓修。圓七信去。見彼依正。同於實報。住行及通。見相俱劣。今經妙體須異三人。故同居有餘所明凈相。文通意別。須以前後頓觀之文。妙宗之語。解此通文令歸的趣。言次第頓入實報凈穢者。若論實證。此土唯有圓聖所居。別人初地證與圓同。稱實感報。有何優降。今就教道十地不融。致所感土異於圓人。故約漸頓分于凈穢。言分證究竟寂光凈穢者。若就別人同圓證實。論寂光者唯約真因。對圓極果而分凈穢。今論教道詮于極果。但斷無明一十二品。寂光猶穢。圓知須斷四十二品。名究竟凈。仍要了知圓人始終。能用上品常寂光理。而為觀體。今談究竟意成行人修心妙觀也。三娑下釋名相。但釋土名略指凈穢。若的論四凈能感之因。唯一圓觀。已如向述。文四。初釋同居。同居約人。凈穢約土。謂凡人聖人。同居穢土也。凈土亦有凡聖同居。二處凡聖凡即是實。聖通權實。始證為實。應來為權。次於泥洹者。泥洹涅槃梵音新舊爾。生安養者煩惱調伏近於涅槃。故名為次。皆正定

【現代漢語翻譯】現代漢語譯本經由修習各種善行，可以感得安養凈土（Sukhavati），那裡的景象非常殊勝。如果從分析巧妙與否以及凈穢的差別來說，這個世界的人們，所感受到的凈相也比較狹隘。想要詳細分析觀察感受到的穢相，可以參考三藏（Tripitaka）。通過體悟來感受凈相，並不完全適用於所有人。天臺宗的三教（藏、通、別、圓）相對於三藏的分析，都闡明了體法。通教只講空體，別教講次第體，圓教講不次第體。這三種人往生到凈土，都能感受到凈相，其中圓教的人感受到的最清凈，就像《觀音疏》里所說的那樣。別教如果轉向圓教修行，從圓教七信位開始，所見到的凈土依報和正報，就和實報土一樣。而住、行以及通教的人，所見到的景象都比較差。這部經所講的妙體，必然不同於以上三種人，因此同居土和有餘土所顯現的凈相，文字上雖然相同，但意義上有所區別。需要結合前後的頓觀之文，以及妙宗的說法，來解釋這些通用的文字，使之迴歸到正確的方向。如果說次第和頓入實報土的凈穢，如果從實際證悟來說，這個世界只有圓教聖人居住。別教初地菩薩的證悟和圓教相同，可以稱為實感實報，那有什麼高下之分呢？現在從教道的角度來說，十地菩薩的證悟並不圓融，導致所感得的凈土不同於圓教的人。所以從漸修和頓悟的角度來區分凈穢。如果說分證和究竟寂光土的凈穢，如果從別教和圓教共同證實的角度來說，討論寂光土，只能從真因的角度，相對於圓教的極果來區分凈穢。現在從教道的角度來詮釋極果，即使斷除了十二品無明，寂光土仍然是穢土。圓教認為需要斷除四十二品無明，才算是究竟清凈。仍然需要了解圓教的人從始至終，都能用上品常寂光（eternal light）的道理，作為觀行的本體。現在所說的究竟，指的是修行人修心妙觀所成就的境界。第三部分，從『娑』字開始解釋名相，但只解釋了凈土的名稱，略微提到了凈穢。如果要詳細討論能感得四種凈土的因，那就是唯一的圓觀，就像前面所說的那樣。這段文字分為四個部分。首先解釋同居土，同居土是從人的角度來說的，凈穢是從凈土的角度來說的。指的是凡人和聖人，共同居住在穢土。凈土也有凡聖同居土，這兩個地方的凡人都是真實的凡人，聖人則包括權實兩種。最初證悟的是實聖，應化而來的是權聖。接下來是『次於泥洹』，泥洹（Nirvana）是涅槃（Nirvana）的梵文新舊譯法。往生到安養凈土的人，煩惱已經調伏，接近於涅槃，所以稱為『次』。他們都是正定之聚。

【English Translation】 English version By cultivating various virtuous deeds, one can attain the Pure Land of Sukhavati (Land of Bliss), where the scenery is exceptionally magnificent. In terms of analyzing skillfulness and the distinction between purity and defilement, the purity perceived by people in this world is also relatively limited. To analyze and observe the perceived defilements in detail, one can refer to the Tripitaka (Three Baskets of Buddhist scriptures). Experiencing purity through contemplation is not entirely applicable to everyone. The three teachings (Tri-yana) of the Tiantai school (the teaching of the Three Vehicles), in contrast to the analysis of the Tripitaka, all elucidate the essence of reality. The Common Teaching (Tri-yana) only speaks of the empty essence, the Distinct Teaching (Tri-yana) speaks of the essence of sequential stages, and the Perfect Teaching (Tri-yana) speaks of the essence of non-sequential stages. These three types of individuals, upon being reborn in the Pure Land, can all experience purity, with those of the Perfect Teaching experiencing the most purity, as stated in the Commentary on the Avalokitesvara Sutra. If those of the Distinct Teaching turn to cultivate the Perfect Teaching, starting from the seventh faith position of the Perfect Teaching, the environmental and retributive aspects of the Pure Land they see will be the same as the Land of Actual Reward. However, those of the Stages of Abiding, Practice, and the Common Teaching will see inferior aspects. The wondrous essence discussed in this sutra must be different from the above three types of individuals. Therefore, the purity manifested in the Land of Co-habitation and the Land of Residual Reward, while similar in wording, differs in meaning. It is necessary to combine the texts on sudden contemplation before and after, as well as the teachings of the Wondrous School, to interpret these common texts and guide them back to the correct direction. Regarding the purity and defilement of sequentially and suddenly entering the Land of Actual Reward, if speaking from the perspective of actual realization, this world is only inhabited by Perfect Teaching sages. The realization of a Bodhisattva of the Initial Ground of the Distinct Teaching is the same as that of the Perfect Teaching, and can be called actual feeling and actual reward. So what is the difference in superiority? Now, from the perspective of the teaching path, the realization of the Ten Grounds is not perfectly integrated, leading to the Pure Land attained being different from that of the Perfect Teaching individuals. Therefore, purity and defilement are distinguished from the perspective of gradual and sudden cultivation. Regarding the purity and defilement of the Land of Partial Realization and Ultimate Tranquility, if speaking from the perspective of the Distinct Teaching and Perfect Teaching jointly realizing the truth, discussing the Land of Ultimate Tranquility can only be done from the perspective of the true cause, distinguishing purity and defilement relative to the ultimate fruit of the Perfect Teaching. Now, from the perspective of the teaching path, explaining the ultimate fruit, even if twelve grades of ignorance are severed, the Land of Ultimate Tranquility is still defiled. The Perfect Teaching believes that forty-two grades of ignorance must be severed to be considered ultimately pure. It is still necessary to understand that individuals of the Perfect Teaching, from beginning to end, can use the principle of the supreme eternal light (nitya-sukha-subha-atma) as the essence of contemplation. The ultimate discussed now refers to the state achieved by practitioners through the wondrous contemplation of cultivating the mind. In the third part, starting from the character '娑' (sa), the names and terms are explained, but only the names of the Pure Lands are explained, with a slight mention of purity and defilement. If one wants to discuss in detail the causes that can lead to the attainment of the four types of Pure Lands, it is the unique Perfect Contemplation, as mentioned earlier. This passage is divided into four parts. First, the Land of Co-habitation is explained. The Land of Co-habitation is discussed from the perspective of people, while purity and defilement are discussed from the perspective of the Pure Land. It refers to ordinary people and sages coexisting in a defiled land. There is also a Land of Co-habitation for ordinary people and sages in the Pure Land. The ordinary people in these two places are real ordinary people, while the sages include both provisional and real sages. Those who initially realize are real sages, while those who manifest are provisional sages. Next is 'next to Nirvana (Nirvana)'. Nirvana (Nirvana) is the old and new translation of the Sanskrit word Nirvana (Nirvana). Those who are reborn in the Land of Bliss have already subdued their afflictions and are close to Nirvana, so they are called 'next'. They are all assemblies of those who are rightly established.

聚者。三聚判也。若如此土博地凡夫。屬邪定聚。發心修行未不退者。屬不定聚。得不退者屬正定聚。若生安養不論高下。五逆罪人臨終十念得往生者。亦得不退。故云皆正定聚。起信論明初心生彼住正定。故小彌陀經云。生彼皆得阿鞞跋致同居凈中。極樂當其上品土也。若依今經十六觀門圓妙修者。通惑縱存生於彼土。常睹勝相。如此土華嚴諸大乘會機所見也。二釋有餘三。初約修斷釋名。九種行人合生彼土。藏二。通三。別住行二。既修空假皆方便道。別向圓信所修雖實。猶居似道。判屬方便。不生分段。蓋除四住。約此修斷得名方便。斷通余別故曰有餘。二釋論下。據經論釋相。小乘雖云同入法性。而執法性體類虛空。子果若忘永無身土。大乘法性體具色心。子果若忘身土廣大。釋論以大。對破小乘界外無土。特云出界而有凈土。小乘法性無有色心。是故特云受法性身。又引法華遇余佛者。即有餘土佛也。此約滅后不值四依不生實信。自謂永滅而生有餘。蒙佛開權即能決了。三就中下。明利鈍凈穢。彼土利鈍。唯約大說。若在此土已修中觀生彼則利。佛乃為說不次第法。若在此土未修中觀。生彼則鈍。佛乃為說次第法也。利根居上。故云指上。指下例此。利根所見同彼實報。故名為凈。鈍根所見相劣於上。故名

【現代漢語翻譯】聚者（jù zhě）：指三聚的判別。如果像我們這個世界的凡夫俗子，屬於邪定聚（xié dìng jù，必定墮落的三類眾生之一）。發心修行但還未達到不退轉階段的人，屬於不定聚（bù dìng jù，修行結果不確定的三類眾生之一）。得到不退轉的人，屬於正定聚（zhèng dìng jù，必定證悟的三類眾生之一）。如果往生到安養凈土（ānyǎng jìngtǔ，西方極樂世界），無論品位高低，即使是犯下五逆重罪的人，臨終時念誦十聲佛號也能往生，也屬於不退轉，所以說都屬於正定聚。《起信論》（qǐ xìn lùn）中說明，初發心往生到極樂世界的人，就住在正定聚中。所以《小彌陀經》（xiǎo Mítuó jīng）說，往生到極樂世界的人都能得到阿鞞跋致（ā pí bá zhì，不退轉），住在清凈的國土中，極樂世界相當於上品土（shàng pǐn tǔ，最高等級的凈土）。如果按照《觀無量壽經》（guān Wúliángshòu jīng）中的十六觀門（shíliù guān mén）進行圓滿微妙的修行，即使還有煩惱存在，往生到極樂世界也能常常見到殊勝的景象，就像我們這個世界的《華嚴經》（Huáyán jīng）等大乘法會中所見到的景像一樣。二釋有餘三（èr shì yǒu yú sān）：從三個方面解釋『有餘』。首先從修證和斷惑的角度解釋名稱。九種修行人都能往生到極樂世界。藏教（zàng jiào）和通教（tōng jiào）的修行人，別教（bié jiào）的住位和行位的菩薩，因為修習空觀和假觀都是方便道。別教的向位和圓教的信位菩薩，雖然修習的是真實的道理，但仍然處於相似的階段，可以判為方便道，不會經歷分段生死（fēn duàn shēngsǐ，凡夫的生死）。大概是斷除了見惑和思惑，從修證和斷惑的角度來說，可以稱為方便。斷除通惑還有剩餘，斷除別惑也是如此，所以說『有餘』。二釋論下（èr shì lùn xià）：根據經論解釋『有餘』的相狀。小乘雖然也說同入法性（fǎ xìng，諸法實相），但認為法性的本體就像虛空一樣，如果忘記了因果，就永遠沒有身土（shēntǔ，佛的報身和報土）。大乘認為法性的本體具足色心（sè xīn，物質和精神），如果忘記了因果，身土就會廣大。釋論用大乘的觀點來破斥小乘認為界外沒有凈土的觀點，特別說超出界外還有凈土。小乘認為法性沒有色心，所以特別說接受法性身（fǎ xìng shēn，證悟法性后所獲得的身體）。又引用《法華經》（Fǎhuá jīng）中『遇余佛者』，就是指有餘土的佛。這是指滅度后沒有遇到四依菩薩（sì yī púsà，四種可以依靠的菩薩），沒有生起真實的信心，自認為永遠滅度了，但實際上是生到了有餘土。蒙佛開權顯實（kāi quán xiǎn shí，開啟方便法門，顯示真實法門）后，就能徹底明白了。三就中下（sān jiù zhōng xià）：說明利根和鈍根，以及凈土的清凈和不清凈。極樂世界的利根和鈍根，只是就大乘來說的。如果在這個世界已經修習了中觀（zhōng guān，不落兩邊的中道觀），往生到極樂世界就是利根，佛會為他們宣說不次第法（bù cìdì fǎ，不按部就班的教法）。如果在這個世界沒有修習中觀，往生到極樂世界就是鈍根，佛會為他們宣說次第法（cìdì fǎ，按部就班的教法）。利根的人住在上面，所以說『指上』。指向下面也是同樣的道理。利根的人所見到的和實報土（shí bào tǔ，佛的真實報土）相同，所以稱為清凈。鈍根的人所見到的景象比上面的差，所以稱為不清凈。

【English Translation】聚者 (jù zhě): Refers to the judgment of the Three Assemblies. If, like ordinary people in this world, they belong to the Inevitable Assembly of the Erroneous (xié dìng jù, one of the three types of beings destined to fall). Those who have resolved to cultivate but have not yet reached the stage of non-retrogression belong to the Undecided Assembly (bù dìng jù, one of the three types of beings whose results of cultivation are uncertain). Those who have attained non-retrogression belong to the Inevitable Assembly of the Righteous (zhèng dìng jù, one of the three types of beings destined for enlightenment). If one is born in the Land of Peace and Nourishment (ānyǎng jìngtǔ, the Western Pure Land of Ultimate Bliss), regardless of the level, even those who have committed the Five Heinous Offenses, if they recite the Buddha's name ten times at the moment of death and are reborn there, they will also attain non-retrogression. Therefore, it is said that all belong to the Inevitable Assembly of the Righteous. The Awakening of Faith Treatise (qǐ xìn lùn) explains that those who initially aspire to be born there reside in the Inevitable Assembly of the Righteous. Therefore, the Smaller Sukhāvatīvyūha Sūtra (xiǎo Mítuó jīng) says that those born there all attain Avaivartika (ā pí bá zhì, non-retrogression) and reside in a pure land. The Land of Ultimate Bliss is equivalent to the highest-grade land (shàng pǐn tǔ, the highest level of pure land). If one cultivates the Sixteen Contemplations (shíliù guān mén) in the Contemplation Sutra (guān Wúliángshòu jīng) in a perfect and subtle way, even if afflictions still exist, one can still be born in that land and constantly see sublime appearances, just like the scenes seen in the Avataṃsaka Sūtra (Huáyán jīng) and other Mahāyāna assemblies in this world. 二釋有餘三 (èr shì yǒu yú sān): Explains 'Remaining' from three aspects. First, explain the name from the perspective of cultivation and severance. Nine types of practitioners can be born in that land. Practitioners of the Tripiṭaka Teaching (zàng jiào) and the Shared Teaching (tōng jiào), as well as Bodhisattvas in the Abiding and Practice stages of the Distinct Teaching (bié jiào), because their cultivation of emptiness and provisionality are all expedient paths. Bodhisattvas in the Orientation stage of the Distinct Teaching and the Faith stage of the Perfect Teaching, although they cultivate the true principle, are still in a similar stage and can be judged as expedient paths, and will not experience segmented birth and death (fēn duàn shēngsǐ, the birth and death of ordinary beings). It is generally because they have severed the afflictions of views and thoughts that they can be called expedient from the perspective of cultivation and severance. Severing the shared afflictions still has remnants, and severing the distinct afflictions is also the same, so it is said 'Remaining'. 二釋論下 (èr shì lùn xià): According to the sutras and treatises, explain the characteristics of 'Remaining'. Although the Hīnayāna also says that they enter the Dharma-nature (fǎ xìng, the true nature of all phenomena) together, they believe that the substance of Dharma-nature is like empty space. If the cause and effect are forgotten, there will never be a body and land (shēntǔ, the Buddha's reward body and reward land). The Mahāyāna believes that the substance of Dharma-nature is complete with form and mind (sè xīn, matter and spirit). If the cause and effect are forgotten, the body and land will be vast. The treatise uses the Mahāyāna viewpoint to refute the Hīnayāna viewpoint that there is no pure land outside the realm, and specifically says that there is a pure land beyond the realm. The Hīnayāna believes that Dharma-nature has no form and mind, so it specifically says to receive the Dharma-nature body (fǎ xìng shēn, the body obtained after realizing Dharma-nature). It also quotes the Lotus Sutra (Fǎhuá jīng), 'Those who meet other Buddhas' refers to the Buddhas of the Remaining Land. This refers to those who, after extinction, did not meet the Four Reliances Bodhisattvas (sì yī púsà, the four types of Bodhisattvas one can rely on) and did not generate true faith, thinking that they were eternally extinguished, but in reality, they were born in the Remaining Land. After receiving the Buddha's opening of the expedient and revealing the real (kāi quán xiǎn shí, opening the expedient teachings and revealing the true teachings), they can thoroughly understand. 三就中下 (sān jiù zhōng xià): Explains the sharp and dull faculties, as well as the purity and impurity of the pure land. The sharp and dull faculties in the Land of Ultimate Bliss are only in terms of the Mahāyāna. If one has already cultivated the Middle Way (zhōng guān, the view of the middle way that does not fall into extremes) in this world, then being born in the Land of Ultimate Bliss is a sharp faculty, and the Buddha will expound the non-gradual teachings (bù cìdì fǎ, teachings that do not follow a step-by-step approach) for them. If one has not cultivated the Middle Way in this world, then being born in the Land of Ultimate Bliss is a dull faculty, and the Buddha will expound the gradual teachings (cìdì fǎ, teachings that follow a step-by-step approach) for them. Those with sharp faculties reside above, so it is said 'pointing above'. Pointing below is the same principle. What those with sharp faculties see is the same as the Land of Actual Reward (shí bào tǔ, the Buddha's actual reward land), so it is called pure. The scenes seen by those with dull faculties are inferior to those above, so it is called impure.

為穢。以今利鈍驗前體析。唯圓名體。前三皆析。別向觀中稍同圓體。三釋實報三。初約因果釋名。行真實道者。圓人初從。別人十向能于諸法。稱實觀中也。中理今開。即感妙報。色心不二。毛剎相容。純是法身菩薩所居。尚簡圓似。況七方便。收簡語寬。宜善分別。二仁王下。依經論釋相。仁王借別而名圓位。三賢十聖借別名也。住果報者名圓位也。三賢既與十聖同住果報。驗是實報。不證中道寧住實報。故知名別。其義屬圓。今取果報證實報土。問前明實報無有二乘。今那忽云迦葉起舞。答須知四土有橫有豎。仍知橫豎只在一處。如同居土趣爾一處。即是實報。若破無明轉身入者。斯是法身同佛體用。稱實妙報。則六根凈人。亦莫能預。豈居二乘。此則一處豎論實報。若未破無明。即身見者。此乃諸佛乃大菩薩。為堪見者。加之令見實報土也。蓋有機緣雖未破惑。已修中觀。如華嚴會及諸座席雜類之機。感見身土難思者。是今引論文。乃方等中為彈斥故。示實報土勝妙五塵。令迦葉等頓忘少欲。起動舞戲。欲令聲聞知大法妙。生欣慕心鄙棄小道。此等皆是一處橫論實報土相。故八部二乘。機熟皆見也。今以劣喻顯于勝土。如其鬼趣居人境界。有人舍報墮彼趣者。即同彼類非他人共。有人即身能見彼趣。不妨他人

【現代漢語翻譯】現代漢語譯本為『穢』（不清凈）。以現在的『利』（根器敏銳）和『鈍』（根器遲鈍）來驗證之前的『體析』（體解分析）。只有『圓』（圓教）才稱為『體』（本體）。之前的『三』（藏教、通教、別教）都是『析』（分析）。『別向觀』（別教十向位的觀行）中稍微與『圓體』（圓教的本體）相同。『三』（藏、通、別）解釋『實報』（實報莊嚴土）的三種含義。首先從因果關係解釋名稱。『行真實道者』（修行真實之道的人），是『圓人』（圓教行人）最初的修行。『別人十向』（別教十向位的人）能夠在諸法中，以符合實際的『實觀』（真實觀）來觀照。『中理』（中道之理）現在顯現，就能感得『妙報』（殊勝的果報）。色法和心法不二，微塵和剎土相互容納，完全是法身菩薩所居住的地方。尚且要簡別『圓似』（相似圓教），更何況是『七方便』（七種方便道）。『收簡』（收攝和簡別）的說法很寬泛，應該好好分辨。其次，『仁王』（《仁王經》）以下，依據經論解釋實相。『仁王』借用『別』（別教）來命名『圓位』（圓教的果位），『三賢十聖』（三賢位和十聖位）也是借用『別』（別教）的名稱。『住果報者』（安住于果報的人）稱為『圓位』（圓教的果位）。『三賢』既然與『十聖』同住果報，驗證這是『實報』（實報莊嚴土）。不證悟『中道』（中道實相）怎麼能安住于『實報』（實報莊嚴土）？所以說名稱是『別』（別教），而意義屬於『圓』（圓教）。現在取果報來證實『實報土』（實報莊嚴土）。問：前面說明『實報』（實報莊嚴土）沒有二乘人，現在為什麼忽然說『迦葉』（Mahākāśyapa，摩訶迦葉）起舞？答：須知四土有『橫』（橫遍）有『豎』（豎窮），要知道『橫』和『豎』只在一處。如同『同居土』（凡聖同居土）趣向於一處，就是『實報』（實報莊嚴土）。如果破除『無明』（無明煩惱）轉身進入，這就是『法身』（法身菩薩）與佛的體用相同，符合真實的殊勝果報，那麼六根清凈的人也不能參與，哪裡會有二乘人居住？這是在一處豎著論述『實報』（實報莊嚴土）。如果還沒有破除『無明』（無明煩惱），即身見者，這是諸佛和大菩薩，爲了堪能見到的人，加以示現令其見到『實報土』（實報莊嚴土）。因為有『機緣』（根機因緣），雖然沒有破除迷惑，已經修習『中觀』（中道觀）。如《華嚴經》法會以及各種座席上，各種不同根機的眾生，感應見到身土難以思議的景象。現在引用的論文，乃是方等經中爲了彈斥的緣故，示現『實報土』（實報莊嚴土）殊勝美妙的五塵境界，令『迦葉』（Mahākāśyapa，摩訶迦葉）等頓時忘記少欲知足，起舞嬉戲，想要讓聲聞眾知道大法的妙處，生起欣慕之心，鄙棄小乘道。這些都是在一處橫著論述『實報土』（實報莊嚴土）的景象，所以八部和二乘人，機緣成熟都能見到。現在用低劣的比喻來顯示殊勝的凈土，如同鬼道眾生居住在人類的境界中，有人捨棄人身墮入鬼道，就與鬼道眾生相同，不是其他人所能共同的。有人即身能夠見到鬼道眾生的境界，不妨礙其他人。

【English Translation】 English version 『Defiled』 (impure). Use the present 『keenness』 (sharp faculties) and 『dullness』 (dull faculties) to verify the previous 『analysis of the substance』 (understanding and analyzing the substance). Only 『Round』 (Perfect Teaching) is called 『substance』 (essence). The previous 『Three』 (Tripitaka Teaching, Shared Teaching, Distinct Teaching) are all 『analyses』 (analyses). In the 『Distinct Ten Directions Contemplation』 (contemplation in the ten directions of the Distinct Teaching), it is slightly the same as the 『Round Substance』 (essence of the Perfect Teaching). The 『Three』 (Tripitaka, Shared, Distinct) explain the three meanings of 『Real Reward』 (Land of Real Reward). First, explain the name from the relationship of cause and effect. 『Those who practice the real path』 are the initial practice of 『Round People』 (practitioners of the Perfect Teaching). 『Distinct Ten Directions』 (people in the ten directions of the Distinct Teaching) can, in all dharmas, contemplate with 『Real Contemplation』 (true contemplation) that accords with reality. The 『Middle Principle』 (principle of the Middle Way) now manifests, and one can sense the 『Wonderful Reward』 (supreme fruition). Form and mind are not two, and dust motes and lands accommodate each other, all of which are inhabited by Dharma Body Bodhisattvas. It is still necessary to distinguish 『Similar Round』 (similar Perfect Teaching), let alone the 『Seven Expedients』 (seven expedient paths). The statement of 『inclusion and distinction』 is broad, and one should carefully distinguish it. Secondly, below 『Benevolent King』 (Sūtra of the Benevolent King), explain the real aspect according to the sutras and treatises. 『Benevolent King』 borrows 『Distinct』 (Distinct Teaching) to name the 『Round Position』 (fruition of the Perfect Teaching), and 『Three Sages and Ten Saints』 (Three Worthies and Ten Saints) also borrow the name of 『Distinct』 (Distinct Teaching). 『Those who dwell in the reward of fruition』 are called 『Round Position』 (fruition of the Perfect Teaching). Since the 『Three Sages』 dwell in the reward of fruition together with the 『Ten Saints』, it verifies that this is the 『Real Reward』 (Land of Real Reward). How can one dwell in the 『Real Reward』 (Land of Real Reward) without realizing the 『Middle Way』 (Middle Way Reality)? Therefore, it is said that the name is 『Distinct』 (Distinct Teaching), while the meaning belongs to 『Round』 (Perfect Teaching). Now, take the reward of fruition to verify the 『Land of Real Reward』 (Land of Real Reward). Question: Earlier, it was stated that there are no Two Vehicle practitioners in the 『Real Reward』 (Land of Real Reward), so why is it suddenly said that 『Kāśyapa』 (Mahākāśyapa) is dancing? Answer: It should be known that the Four Lands have 『horizontal』 (horizontal pervasion) and 『vertical』 (vertical exhaustion), and it should be known that 『horizontal』 and 『vertical』 are only in one place. Just as the 『Land of Co-dwelling』 (Land of Co-dwelling of Ordinary Beings and Sages) tends towards one place, which is the 『Real Reward』 (Land of Real Reward). If one breaks through 『ignorance』 (affliction of ignorance) and turns to enter, this is the 『Dharma Body』 (Dharma Body Bodhisattva) whose substance and function are the same as the Buddha's, in accordance with the real and wonderful reward, then even those with pure six senses cannot participate, so how could Two Vehicle practitioners reside there? This is a vertical discussion of the 『Real Reward』 (Land of Real Reward) in one place. If one has not yet broken through 『ignorance』 (affliction of ignorance), that is, those who have self-view, these are the Buddhas and great Bodhisattvas who, for those who are capable of seeing, add to and show them the 『Land of Real Reward』 (Land of Real Reward). Because there is 『karmic affinity』 (root potential and karmic conditions), although they have not broken through delusion, they have already practiced 『Middle Way Contemplation』 (contemplation of the Middle Way). For example, in the Flower Adornment Sutra assembly and various seats, beings of various potentials sense and see inconceivable scenes of body and land. The paper now cited is in the Vaipulya Sutra, for the sake of rebuke, showing the supreme and wonderful five sense objects of the 『Land of Real Reward』 (Land of Real Reward), causing 『Kāśyapa』 (Mahākāśyapa) and others to suddenly forget their contentment with few desires, and to dance and play, wanting to let the Hearers know the wonders of the Great Dharma, and to generate a heart of admiration, despising the Small Vehicle path. These are all horizontal discussions of the scenes of the 『Land of Real Reward』 (Land of Real Reward) in one place, so the Eight Divisions and Two Vehicles, when their karmic conditions mature, can all see it. Now, use a low analogy to show the supreme pure land, just as ghosts dwell in the realm of humans, and if someone abandons the human body and falls into the ghost realm, they are the same as the ghosts, and cannot be shared by others. If someone can see the realm of ghosts in their present body, it does not hinder others.

同見其相。墮譬豎入實報土者。見譬橫論實報土也。實報既爾。方便寂光橫論同處。亦復如是。于同居處。論三土橫豎。于方便處。論二土橫豎。于實報處論一土橫豎。至寂光處無橫無豎。當處亦無。問論云。迦葉對於菩薩勝妙五欲。生愛之甚。不安起舞。至法華中。迦葉敘昔。聞菩薩法遊戲神通。不生一念好樂之心。二事皆是菩薩之法。因何愛惡頓爾相乖。答應知二心。俱是別惑。愛于妙欲即同體思。惡于度生即界外塵沙。如不肖子但愛富貴而怠修學。例凈名中斥身子云。結習未盡華則著身。畏生死故五欲得便。既畏生死乃指塵沙為結習耳。又引華嚴無量香云。即前所明同居。橫示實報之相。三就中下。明漸頓凈穢。四釋寂光三。初克體立名。前三在事。故從居人修斷因果。而立土名。此土屬理。故從本體三德為名。問分證寂光三障未盡。何得一向就理立名。答障未盡邊自屬實報。今就因果分忘之處。名為中下常寂光土。二諸佛下。約能居示相。金光明雲。如來游于無量甚深法性諸佛行處。過諸菩薩所行清凈。無量即寂。甚深即光。法性即常。又普賢觀云。釋迦牟尼名毗盧遮那。此佛住處名常寂光。常波羅蜜所攝成處。我波羅蜜所安立處。樂波羅蜜離身心相處。凈波羅蜜滅有相處。故知此土乃從四德究竟處立。以四

【現代漢語翻譯】同見其相。墮譬豎入實報土者，見譬橫論實報土也。（實報土：指佛菩薩修行證果后所居住的清凈國土）實報既然如此，方便寂光橫論同處，也同樣是這樣。在同居處，論三土橫豎；在方便處，論二土橫豎；在實報處，論一土橫豎；到寂光處，無橫無豎，當處也沒有。問：論中說，迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）對於菩薩勝妙五欲，生愛之甚，不安起舞；到《法華經》中，迦葉敘述過去，聞菩薩法遊戲神通，不生一念好樂之心。兩件事都是菩薩之法，為何愛惡頓然如此相悖？答：應當知道這兩種心，都是別惑。愛于妙欲，即同體思；惡于度生，即界外塵沙。如同不肖子只愛富貴而怠於修學。例如《維摩詰經》中斥責舍利弗（Śāriputra，佛陀十大弟子之一，以智慧第一著稱）說：『結習未盡，華則著身；畏生死故，五欲得便。』既然畏懼生死，乃是指塵沙為結習罷了。又引用《華嚴經》無量香云，即前面所說明的同居，橫示實報之相。三就中下，明漸頓凈穢。四釋寂光三，初克體立名。前三在事，所以從居人修斷因果而立土名。此土屬理，所以從本體三德為名。問：分證寂光三障未盡，為何能夠一向就理立名？答：障未盡邊，自然屬於實報。現在就因果分忘之處，名為中下常寂光土。二諸佛下，約能居示相。《金光明經》說：『如來游于無量甚深法性諸佛行處，過諸菩薩所行清凈。』無量即寂，甚深即光，法性即常。又《普賢觀經》說：『釋迦牟尼（Śākyamuni，佛教創始人）名毗盧遮那（Vairocana，意為光明遍照），此佛住處名常寂光。常波羅蜜（Nitya-pāramitā，常恒不變的彼岸）所攝成處，我波羅蜜（Ātma-pāramitā，真我的彼岸）所安立處，樂波羅蜜（Sukha-pāramitā，真樂的彼岸）離身心相處，凈波羅蜜（Śuci-pāramitā，清凈的彼岸）滅有相處。』所以知道此土乃是從四德究竟處立。以四

【English Translation】 They all see the same appearance. To fall and be likened to vertically entering the True Reward Land is to see and be likened to horizontally discussing the True Reward Land. Since the True Reward Land is like this, the Expedient Tranquil Light horizontally discusses the same place, and it is also like this. In the Land of Co-dwelling, discuss the horizontal and vertical of the three lands; in the Land of Expediency, discuss the horizontal and vertical of the two lands; in the Land of True Reward, discuss the horizontal and vertical of one land; reaching the Land of Tranquil Light, there is neither horizontal nor vertical, and there is nothing in that place. Question: The treatise says that Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) felt so much love for the wondrous five desires of the Bodhisattva that he was restless and danced; in the Lotus Sutra, Kāśyapa narrates that in the past, upon hearing of the Bodhisattva's Dharma, playful and miraculous powers, he did not give rise to a single thought of delight. Both matters are the Dharma of the Bodhisattva, why is the love and aversion so suddenly contradictory? Answer: It should be known that both minds are separate delusions. Love for wondrous desires is the same as thinking of the same body; aversion to saving beings is like dust and sand outside the realm. It is like an unworthy son who only loves wealth and neglects cultivation. For example, in the Vimalakirti Sutra, Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom) is rebuked, saying: 'If the bonds of habit are not exhausted, the flowers will cling to the body; because of the fear of birth and death, the five desires take advantage.' Since there is fear of birth and death, it refers to dust and sand as the bonds of habit. Furthermore, it quotes the immeasurable fragrant clouds of the Avatamsaka Sutra, which is the same as the previously explained Co-dwelling, horizontally showing the appearance of the True Reward. Three, regarding the middle and lower, it clarifies the gradual, sudden, pure, and impure. Four, it explains the Tranquil Light in three parts, first establishing the name based on the essence. The previous three are in phenomena, so the land name is established based on the inhabitants' cultivation, severance, cause, and effect. This land belongs to principle, so the name is based on the three virtues of the essence. Question: The division and attainment of Tranquil Light, the three obstacles are not yet exhausted, how can the name be established solely based on principle? Answer: The side where the obstacles are not exhausted naturally belongs to the True Reward. Now, the place where cause and effect are divided and forgotten is called the Middle and Lower Constant Tranquil Light Land. Two, below 'All Buddhas', it shows the appearance based on the able-dweller. The Suvarnaprabhasa Sutra says: 'The Tathagata dwells in the immeasurable, profound Dharma-nature, the place where all Buddhas walk, surpassing the purity of the Bodhisattvas' practice.' Immeasurable is Tranquility, profound is Light, Dharma-nature is Constant. Furthermore, the Samantabhadra Contemplation Sutra says: 'Śākyamuni (the founder of Buddhism) is named Vairocana (meaning light that shines everywhere), the dwelling place of this Buddha is named Constant Tranquil Light. The place accomplished by the Constant Perfection (Nitya-pāramitā, the unchanging shore), the place established by the Self Perfection (Ātma-pāramitā, the shore of the true self), the place where the Bliss Perfection (Sukha-pāramitā, the shore of true bliss) is free from the appearance of body and mind, the place where the Purity Perfection (Śuci-pāramitā, the shore of purity) extinguishes the appearance of existence.' Therefore, it is known that this land is established from the ultimate place of the four virtues. With the four

彼岸顯於三德。常我即法身。樂即解脫。凈即般若。三德互具。一一論三。故法身等。各具四德。雖云三四。實非十二。學者知之。如是方名不縱不橫秘密藏也。三分得下。明分滿凈穢。分得名穢。從證者論。常寂光名從極理立。三故以下。據義結示。釋題觀字。明圓三觀。至今明宗。初云以心觀凈則佛土凈。為經宗致。次即廣明四土凈穢。今乃結云。故以修心妙觀能感凈土。為經宗也。若其不用圓妙三觀感四凈土。則標結文全為無用。釋題三觀。為被何人。為何處用。若謂欲感實報寂光二種凈土。須圓三觀。若有餘凈但修體空。若同居凈。只用事行不須三觀者。此義不然。偏空體法種種事行。雖是二種凈土之因。非是此經的示宗致。蓋以此經本為韋提厭同居穢求同居凈。故談妙觀觀彼依正。那得輒云感同居凈不須三觀。三觀若成粗垢先落。非有餘凈更生何處。豈有餘凈非妙觀耶。須知正為生同居凈。故說三觀良由觀妙。能破三惑。不獨感於同居凈土。隨其惑斷淺深之處。自然感得有餘等三。如病須藥。本為身安。求得仙方修合服之。不但身安兼能輕骨。身安可喻生同居凈。輕骨可喻感上三土。只是。一藥效乃深勝。如一妙觀能凈四土。起信論說。初心修行大乘正信。懼在此土不常值佛。信心退失。乃教求生極樂世界

【現代漢語翻譯】現代漢語譯本彼岸（涅槃的彼岸）顯現於三德之中。常、我即是法身（Dharmakaya，佛的法性身）。樂即是解脫（Nirvana，從輪迴中解脫）。凈即是般若（Prajna，智慧）。三德相互具備。每一德都包含其他三德。因此，法身等各具四德。雖然說是三和四，但實際上並非十二。學者應該明白這一點。這樣才能稱之為不縱不橫的秘密藏。三分（天臺宗的教義分類）以下，闡明分證、圓滿、凈穢。分證得名『穢』，從證悟者的角度來說。常寂光（Eternal Light of Tranquility，佛的常住寂靜之光）之名是從極理（最高的真理）而立。三故以下，根據義理總結並揭示。解釋題目中的『觀』字，闡明圓融三觀（Threefold Contemplation，空觀、假觀、中觀）。至今闡明宗義。最初說『以心觀凈則佛土凈』，作為此經的宗旨。其次廣泛闡明四土（Four Lands，凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）的凈穢。現在總結說，所以用修心妙觀能感得凈土，作為此經的宗旨。如果不用圓妙三觀來感得四種凈土，那麼標宗和結論就完全沒有用處。解釋題目中的三觀，是爲了什麼人，在什麼地方用？如果說想要感得實報土（Land of Actual Reward）和寂光土（Land of Tranquil Light）這兩種凈土，必須用圓融三觀；如果有餘土（Land of Expediency），只需修習體空觀（Contemplation of Emptiness）；如果同居土（Land of Coexistence），只用事相上的修行，不需要三觀，這種說法是不對的。偏空的體法和種種事相上的修行，雖然是這兩種凈土的因，但不是這部經所要明確揭示的宗旨。因為這部經本來是爲了韋提希（Vaidehi，佛陀時期一位王后）厭惡同居穢土（Impure Land of Coexistence），而求生同居凈土（Pure Land of Coexistence），所以才談論妙觀來觀察彼土的依報和正報。怎麼能隨便說感得同居凈土不需要三觀呢？三觀如果成就，粗重的煩惱先脫落，哪裡還有有餘凈土再生出來？難道有餘凈土不是妙觀所感得的嗎？要知道，正是爲了往生同居凈土，所以才說三觀，因為觀行精妙，能破除三種迷惑（見思惑、塵沙惑、無明惑），不只是感得同居凈土，隨著斷惑的深淺程度，自然感得有餘等三種凈土。如同生病需要藥物，本來是爲了身體安康，求得仙方，修合服用，不只是身體安康，還能使骨骼輕盈。身體安康可以比喻往生同居凈土，骨骼輕盈可以比喻感得上三土。只是一種藥物，功效卻深遠殊勝。如同一妙觀，能凈化四土。《起信論》（Awakening of Faith in the Mahayana）說，初心修行大乘正信，擔心在此土不能經常遇到佛，信心退失，所以教導求生極樂世界（Sukhavati）。

【English Translation】 English version The other shore (the shore of Nirvana) is manifested in the Three Virtues. Permanence and Self are the Dharmakaya (the Dharma body of the Buddha). Bliss is Nirvana (liberation from Samsara). Purity is Prajna (wisdom). The Three Virtues are mutually inclusive. Each virtue contains the other three. Therefore, the Dharmakaya, etc., each possesses the Four Virtues. Although it is said to be three and four, it is actually not twelve. Scholars should understand this. Only then can it be called the non-vertical and non-horizontal secret treasury. From the 'Three Divisions' (a classification of doctrines in the Tiantai school) onwards, it explains partial realization, complete realization, purity, and defilement. Partial realization is named 'defilement,' from the perspective of the enlightened. The name 'Eternal Light of Tranquility' is established from the ultimate principle (the highest truth). From 'Three reasons' onwards, it summarizes and reveals according to the meaning. Explaining the word 'Contemplation' in the title, it elucidates the Threefold Contemplation (Contemplation of Emptiness, Provisional Existence, and the Middle Way). Up to now, it clarifies the doctrine. Initially, it says 'If the mind contemplates purity, then the Buddha land is pure,' as the purpose of this sutra. Secondly, it extensively explains the purity and defilement of the Four Lands (Land of Coexistence of Ordinary Beings and Saints, Land of Expediency, Land of Actual Reward, and Land of Tranquil Light). Now it concludes by saying that therefore, using the wonderful contemplation of cultivating the mind can bring about the Pure Land, as the purpose of this sutra. If the Four Pure Lands are not brought about by using the perfect and wonderful Threefold Contemplation, then the statement of purpose and conclusion would be completely useless. Explaining the Three Contemplations in the title, for whom and where are they used? If it is said that one wants to bring about the Land of Actual Reward and the Land of Tranquil Light, then the perfect and wonderful Threefold Contemplation must be used; if it is the Land of Expediency, then only the Contemplation of Emptiness needs to be cultivated; if it is the Land of Coexistence, then only practice in phenomena is needed, and the Three Contemplations are not necessary, this statement is incorrect. The Dharma of Emptiness and various practices in phenomena, although they are the causes of these two Pure Lands, are not the purpose that this sutra clearly reveals. Because this sutra was originally for Vaidehi (a queen during the time of the Buddha) who detested the Impure Land of Coexistence and sought to be born in the Pure Land of Coexistence, it discusses the wonderful contemplation to observe the environment and the beings of that land. How can it be casually said that bringing about the Pure Land of Coexistence does not require the Three Contemplations? If the Three Contemplations are accomplished, the gross afflictions will fall away first, where else would the Land of Expediency be born? Is the Land of Expediency not brought about by wonderful contemplation? It should be known that it is precisely for rebirth in the Pure Land of Coexistence that the Three Contemplations are discussed, because contemplation is wonderful, it can break through the three kinds of delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance), not only bringing about the Pure Land of Coexistence, but also naturally bringing about the other three lands according to the depth of the cutting off of delusions. Just as illness requires medicine, originally for the sake of bodily health, seeking a divine prescription, cultivating and taking it, not only is the body healthy, but it can also lighten the bones. Bodily health can be compared to rebirth in the Pure Land of Coexistence, and light bones can be compared to bringing about the upper three lands. It is just one medicine, but its effect is profound and excellent. Like one wonderful contemplation, it can purify the four lands. The 'Awakening of Faith in the Mahayana' says that those who initially cultivate the Great Vehicle with correct faith fear that they will not often encounter the Buddha in this land and that their faith will be lost, so they are taught to seek rebirth in Sukhavati (the Land of Ultimate Bliss).

。令觀彼佛真如法身。畢竟得生。住正定故。非圓三觀寧照法身。那謂極樂因唯事善。四論用。宗是自行所修之法。用是利他所施之法。自行趣理故明妙觀。化他攝機合通眾善。他宜妙觀。亦須教修自行助道。豈廢眾善。是故宗用法必齊等。但有自行化他之異耳。文二。初標名略示。力方有用。故言力用。力用何為。生善滅惡也。行者應知體宗用三。別明三法。乃從一性起於二修。體是法身所顯性也。宗是般若能顯智也。用是解脫所起力也。二雖修成須知本具。一雖是性全起成修。故非縱橫不可思議。二德在性全指惑業。即是性具善惡二修。今體逆修既全性具。當處融妙乃化他德。故以此二為經宗用。用遍一切。非無惡用。以順性故。生善滅惡。故染惡用稱性用之最能滅惡。滅惡下。約義廣釋二。初約善惡具明。既施力用必成功德。是故一用而有四名。偏論滅惡。須施功力。偏論生善在於德用。斯是一往。若二往說力用功德。皆能滅惡。力用功德皆能生善。須知滅惡極至阿鼻。生善理合至於妙覺。方是圓經力用功德。二苦是下。就滅惡偏釋二。初無惡不除。所言滅惡須滅惡因方除惡果。如果報修因二種行人。不除三毒眾苦之本。縱暫免苦。終非永謝。今明化他修凈土觀。則令諸惡因果俱滅。惑縱未斷生彼不起。斷在不

【現代漢語翻譯】應觀想阿彌陀佛的真如法身（Dharmakāya，佛的真實身），這樣才能最終往生西方極樂世界，安住于正定之中。如果不是圓滿的三觀（threefold contemplation），又怎能照見法身呢？怎麼能說往生極樂世界的因僅僅是行善呢？四論（The Four Treatises）所說的『用』，指的是修行者自己修習的法門，以及利益他人所施予的法門。自己修行是爲了趨向真理，所以要明白妙觀（subtle contemplation）。教化他人是爲了接引眾生，所以要融通各種善行。他人適合修習妙觀，也需要教導他們修習自行的助道之法，怎麼能廢棄各種善行呢？因此，宗（doctrine）和用（application）必須齊頭並進，只是在自行和化他方面有所不同罷了。下面分為兩部分。首先是標明名稱並簡要說明。因為有力量和方法，所以稱為『力用』。力用是用來做什麼的呢？是用來生善滅惡的。修行者應該瞭解體（essence）、宗（doctrine）、用（application）這三者，分別說明這三種法，是從同一自性中生起的兩種修行。體是法身所顯現的自性，宗是般若（Prajna，智慧）所能顯現的智慧，用是解脫所產生的力量。雖然是通過修行而成就的，但要知道本來就具備。雖然說『一』是自性，但完全可以生起併成就修行，所以不是縱橫交錯、不可思議的。兩種功德在於自性，完全指向迷惑和業力，也就是自性本具善惡兩種修行。現在通過體來逆向修行，既然完全具備自性，那麼當下就能融通妙用，從而產生化他的功德。因此，將這二者作為經的宗和用。用遍及一切，並非沒有惡用，因為是順應自性的緣故，所以能生善滅惡。因此，染污的惡用才是稱性之用的最能滅惡的。在『滅惡下』，從意義上廣泛解釋。首先從善惡兩方面全面說明。既然施加了力量和作用，必定會成就功德。因此，一個『用』就有四個名稱。如果偏重於滅惡，就必須施加功力；如果偏重於生善，就在於德用。這是一種說法。如果從兩種角度來說，力用和功德都能滅惡，力用和功德都能生善。要知道，滅惡最極端的情況是到達阿鼻地獄（Avīci，無間地獄），生善的道理應該到達妙覺（perfect enlightenment）。這才是圓滿經典的力用和功德。『二苦是下』，就滅惡方面進行偏重解釋。首先是沒有什麼惡不能消除。所說的滅惡，必須滅除惡因才能消除惡果。如果只關注果報和修行之因這兩種修行人，不去除貪嗔癡三毒（three poisons），也就是眾苦的根本，即使暫時免除痛苦，最終也無法永遠擺脫。現在說明通過化他來修習凈土觀，就能使各種惡的因果都滅除。即使迷惑沒有斷除，往生到極樂世界后也不會再生起，斷除就在於不（斷）。

【English Translation】 One should contemplate the Tathata Dharmakāya (Dharmakāya, the true body of the Buddha) of that Buddha, so that one can ultimately be reborn in the Western Pure Land of Ultimate Bliss and abide in right concentration. If it were not for the perfect threefold contemplation (threefold contemplation), how could one illuminate the Dharmakāya? How can one say that the cause of rebirth in the Pure Land is only doing good deeds? The 'application' (use) mentioned in the Four Treatises (The Four Treatises) refers to the Dharma methods that practitioners cultivate themselves and the Dharma methods that are bestowed to benefit others. Self-cultivation is to move towards the truth, so one must understand subtle contemplation (subtle contemplation). Teaching others is to receive sentient beings, so one must integrate various good deeds. Others are suitable for practicing subtle contemplation, and they also need to be taught to practice self-cultivation as an aid to the path. How can one abandon various good deeds? Therefore, doctrine (doctrine) and application (application) must go hand in hand, but there is only a difference in self-cultivation and teaching others. The following is divided into two parts. First, name and briefly explain. Because there is power and method, it is called 'power and application'. What is power and application used for? It is used to generate good and eliminate evil. Practitioners should understand the three aspects of essence (essence), doctrine (doctrine), and application (application), and explain these three dharmas separately, which are the two practices arising from the same nature. Essence is the nature manifested by the Dharmakāya, doctrine is the wisdom that Prajna (Prajna, wisdom) can manifest, and application is the power generated by liberation. Although it is achieved through practice, one must know that it is originally possessed. Although it is said that 'one' is nature, it can completely arise and achieve practice, so it is not intricate and inconceivable. The two kinds of merits are in nature, completely pointing to confusion and karma, that is, nature inherently possesses both good and evil practices. Now, by practicing in reverse through the essence, since one fully possesses nature, then one can immediately integrate subtle functions, thereby generating the merit of teaching others. Therefore, these two are taken as the doctrine and application of the sutra. Application pervades everything, and there is no lack of evil application, because it is in accordance with nature, so it can generate good and eliminate evil. Therefore, the defiled evil application is the most capable of eliminating evil among the uses that conform to nature. In '滅惡下', the meaning is broadly explained. First, fully explain from both good and evil aspects. Since power and function are applied, merit and virtue will surely be achieved. Therefore, one 'application' has four names. If one focuses on eliminating evil, one must apply effort; if one focuses on generating good, it lies in virtuous application. This is one way of saying it. If one speaks from two perspectives, power and application and merit and virtue can both eliminate evil, and power and application and merit and virtue can both generate good. It should be known that the most extreme situation of eliminating evil is reaching Avīci (Avīci, uninterrupted hell), and the principle of generating good should reach perfect enlightenment (perfect enlightenment). This is the power and merit of the perfect scripture. '二苦是下', focuses on the aspect of eliminating evil. First, there is no evil that cannot be eliminated. The so-called eliminating evil must eliminate the cause of evil in order to eliminate the effect of evil. If one only focuses on the two kinds of practitioners of retribution and the cause of practice, and does not remove the three poisons (three poisons) of greed, hatred, and ignorance, which are the root of all suffering, even if one temporarily avoids suffering, one will not be able to escape it forever. Now, explaining that by practicing Pure Land contemplation through teaching others, one can eliminate all the causes and effects of evil. Even if confusion is not eliminated, it will not arise again after being reborn in the Pure Land, and elimination lies in not (eliminating).

久。故能永滅惡因惡果。以要言之。此經力用滅五住因。除二死果。二是故下。從重別顯。惡之重者莫過五逆。五逆是業。從於上品煩惱而起招無間苦。此經大力能滅此等極重三障。即生凈土。若此三障性非三德。何能無間轉為極樂。從極鈍根且論十念生最下品。若從利根非不能生上之八品。以其五逆體是寂光。故可於此凈四佛土。五判教相。教是聖人被下之言。相是相狀。覽而可別。上之四義皆是言教。謂詮名教。詮體詮宗詮用之教。若以其相而分別之。則令覽者觀之顯了。故約五時二藏漸頓。而示其相文二。初正判所說教三。初約五時判二。初明教部。于大小乘。此屬大乘。經中亦有頻婆證小。然非此教正所被機。今從正為韋提希等宣凈土觀。尚非通別。豈是小乘。於五時中。是其第三方等時也。二赴機下。明廣略且辯文相未論定散。二約二藏判。約人判法。此屬菩薩。阿含等經雖說三乘。從多從正屬聲聞藏。大乘諸部雖有二乘。非部正意。是故判藏歸菩薩也。三約漸頓。若約化儀論漸頓者。華嚴屬頓三時皆漸。經在方等非化儀頓。今經頓者。乃于化法以圓為頓。故就韋提即身得忍。判教為頓。且無生忍位。別在初地。圓在初住。別教凡夫經無數劫。方至此位。唯有圓教。即生可入。若將結益判教偏圓最為明顯。

是故今文就其當機證位定之。是頓非漸。二題稱下。傍簡能說人。若四人說。如來印之亦得稱經。今經始末皆出金口。故稱佛說◎二分文下。隨經顯義。前取經中名等五義解釋總題。總意雖彰別文難顯。故須以句節定經文。令義顯現總別雖異義無兩涂。方知玄義釋此經題。復了疏句不顯他義分二。初總別科判。總科三分。別判六章。二初證下。隨科解釋三。初序分二。初正信序即是通序。大論云。佛將涅槃阿難問佛。一切經首。當安何語。佛答阿難。應云如是我聞一時佛在某處某國土與某大眾。非獨我法如是。三世諸佛經初亦然。故知六義即是通序。以諸經同故。亦名經前序。付囑令安故。亦名經後序。結集者所置故。今言證信者。令聞者不疑故。論第四問曰。何不直說般若而言住王舍城。答說時方人。令人信故。言六句者。但以詮義究竟為句。如佛但一字亦名句也。二初標指六句。如是標于信者。釋論第二問曰。諸佛經何故初稱如是。答佛法大海。信為能入。智為能度。如是義者。即是信也。若人有信能入佛法。無信不入。不信者言是事不如是。信者言是事如是。我聞異外道。親承于佛。故曰我聞。不同外道不稟佛也。一時辯息諍者。謂機熟受道之時。故無諍也。釋論云。不應無一時。佛自言。一人出世。多人得樂

【現代漢語翻譯】現代漢語譯本：因此，現在的經文就其當下的機緣和證悟的果位來確定。這是頓悟而非漸悟。下面的兩個標題可以作為參考。如果有人能夠簡單扼要地解釋，比如四個人來解說，如果如來認可，也可以稱之為經。現在的這部經從頭到尾都出自佛的金口，所以稱為佛說。◎二分文如下，隨著經文來顯明意義。前面選取經中的名稱等五種意義來解釋總標題。總體的意思雖然明顯，但具體的文句難以顯現，所以需要用文句來確定經文，使意義顯現。總體的和具體的雖然不同，但意義沒有兩樣。這樣才能明白玄義解釋這部經的標題，並且瞭解疏文的語句，不顯現其他的意義，分為兩部分。首先是總體的和分別的科判。總體科判分為三分，分別科判分為六章。第二，『初證下』，隨著科判來解釋，分為三部分。首先是序分，分為兩部分。首先是正信序，也就是通序。《大智度論》中說，佛將要涅槃時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問佛，一切經的首句應當安放什麼語句。佛回答阿難，應當說『如是我聞，一時，佛在某處某國土，與某大眾』。不僅僅我的佛法是這樣，過去、現在、未來三世諸佛的經文開頭也是這樣。所以知道這六種意義就是通序，因為所有的經文都相同。也稱為經前序，因為是付囑安放的，也稱為經後序，因為是結集者所放置的。現在說『證信』，是爲了讓聽聞的人不懷疑。論第四問：為什麼不直接說般若（Prajna，智慧）而說住在王舍城（Rajagrha，古印度摩揭陀國的首都）？回答說，說明時間、地點、人物，是爲了讓人相信。說六句，只是因為詮釋意義究竟為一句，比如佛說一個字，也可以稱為一句。第二，首先標明六句。『如是』標明對於信者。釋論第二問：諸佛的經文為什麼最初稱『如是』？回答說，佛法如大海，信是能夠進入的，智慧是能夠度過的。『如是』的意義，就是信。如果人有信心，就能進入佛法，沒有信心就不能進入。不信的人說這件事不如是，相信的人說這件事如是。『我聞』不同於外道，是親自從佛那裡聽來的，所以說『我聞』，不同於外道不稟承佛。『一時』是爲了辯論平息爭端，是指機緣成熟接受佛道的時候，所以沒有爭論。《釋論》中說，不應該沒有『一時』，佛自己說，一人出世，多人得樂。

【English Translation】 English version: Therefore, the current text is determined by its immediate opportunity and the position of enlightenment. This is sudden enlightenment, not gradual. The two titles below can be used as references. If someone can explain it simply and concisely, such as four people explaining it, if the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) approves, it can also be called a Sutra. This current Sutra comes from the Buddha's golden mouth from beginning to end, so it is called 'spoken by the Buddha.' ◎The two-part text is as follows, clarifying the meaning along with the Sutra. The previous selection of five meanings such as the name in the Sutra is used to explain the general title. Although the overall meaning is clear, the specific sentences are difficult to manifest, so it is necessary to use sentences to determine the Sutra, so that the meaning is manifested. Although the overall and the specific are different, the meaning is not different. Only in this way can we understand the profound meaning of explaining the title of this Sutra, and understand the sentences of the commentary, without revealing other meanings, divided into two parts. The first is the overall and separate classification. The overall classification is divided into three parts, and the separate classification is divided into six chapters. Second, 'Beginning with Proof,' explains according to the classification, divided into three parts. The first is the preface, divided into two parts. The first is the 'Faith Preface,' which is the general preface. The Mahaprajnaparamita-sastra says that when the Buddha was about to enter Nirvana (Nirvana, the ultimate goal of Buddhist practice, liberation from suffering), Ananda (Ananda, one of the Buddha's ten principal disciples, known for his exceptional memory) asked the Buddha what sentence should be placed at the beginning of all Sutras. The Buddha replied to Ananda, 'It should be said, 'Thus have I heard. At one time, the Buddha was in such and such a place, in such and such a country, with such and such a great assembly.' Not only is my Dharma (Dharma, the teachings of the Buddha) like this, but the beginnings of the Sutras of the Buddhas of the past, present, and future are also like this. Therefore, we know that these six meanings are the general preface, because all the Sutras are the same. It is also called the 'Preface Before the Sutra' because it is entrusted to be placed, and it is also called the 'Preface After the Sutra' because it is placed by the compilers. Now saying 'proof of faith' is to prevent those who hear it from doubting. The fourth question in the treatise asks: Why not directly say Prajna (Prajna, wisdom) but say residing in Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha)? The answer is that stating the time, place, and people is to make people believe. Saying six sentences is only because the ultimate meaning of interpretation is one sentence, such as the Buddha saying one word, which can also be called a sentence. Second, first mark the six sentences. 'Thus' marks for believers. The second question in the commentary asks: Why do the Sutras of the Buddhas initially say 'Thus'? The answer is that the Buddha's Dharma is like a sea, faith is what can enter, and wisdom is what can cross over. The meaning of 'Thus' is faith. If a person has faith, they can enter the Buddha's Dharma; if they do not have faith, they cannot enter. Those who do not believe say that this matter is not thus, and those who believe say that this matter is thus. 'I have heard' is different from external paths, it is personally heard from the Buddha, so it is said 'I have heard,' different from external paths that do not adhere to the Buddha. 'At one time' is to debate and quell disputes, referring to the time when the opportunity is ripe to receive the Buddha's path, so there is no dispute. The commentary says that there should not be no 'at one time,' the Buddha himself said that when one person appears in the world, many people gain happiness.

。是者何人。佛世尊也。二如是下。隨文釋義六。初標信。信名忍樂。理當言善。方忍方樂。理當則不異名如。言善則無非曰是。四教言理皆稱如是。而有淺深。若其三藏。唯就世俗。論于不異及以無非。通雖即理但在二諦。別教知中要先破二。唯圓初心。即了諸法一一中實當處皆如。稱此而談無非曰是。故圓望三教。皆不如是。此經所信。雖未開廢而所被機。不從偏小。故但就圓明於如是。決定可信也。此句既爾。下之五句皆意在圓。故通序文通。其義亦通而其意別。今以別意釋其通文。故此云也。二我聞下。異外道二。初正釋。有在者。在於佛也。雖釋我聞意多明聞。次文明我。二我者下。料揀二。初立難。我者自在及主宰義。凡夫小乘。於人法中而著於我。今傳圓觀合順二空。何得言我。二隨俗下。通難二。初直通。畢竟空中雖我叵得。此空即俗。諸我宛然。今且約三。分別我相。橫計主宰名為見我。俱生主宰名為慢我。隨世流佈即名字我。阿難尊者至結集時。尚破同體見慢之我。豈有界內二種我邪。為傳化故。故順妙俗立名字我。二如人下。舉譬。知無我理。如用金錢。隨俗立我如易銅錢及草木等。三一者下。辯息諍二。初示論釋二。初釋一。先約真破。次隨俗立。在文可見。釋論廣破一異者。論云。若一與

【現代漢語翻譯】是者何人？佛世尊也。（'是者何人？'：這是誰？佛世尊也：是佛世尊。）二、如是下，隨文釋義六。（二、如是下：第二，'如是'之後，隨文釋義六：跟隨經文解釋六個方面。）初標信，信名忍樂。（初標信：首先標明'信'，信名忍樂：'信'的含義是忍耐和喜樂。）理當言善，方忍方樂。（理當言善：從道理上講應該說是'善'，方忍方樂：才能忍耐和喜樂。）理當則不異名如，言善則無非曰是。（理當則不異名如：從道理上講，不差異就叫做'如'，言善則無非曰是：說'善'就沒有錯誤，就叫做'是'。）四教言理皆稱如是，而有淺深。（四教言理皆稱如是：天臺宗的四教，所說的道理都稱為'如是'，而有淺深：但有深淺之分。）若其三藏，唯就世俗，論于不異及以無非。（若其三藏：如果從三藏教來說，唯就世俗：只是就世俗諦而言，論于不異及以無非：討論不差異和沒有錯誤。）通雖即理但在二諦，別教知中要先破二。（通雖即理但在二諦：通教雖然也契合理諦，但還在二諦的範圍內，別教知中要先破二：別教的認知中，要先破除二諦的執著。）唯圓初心，即了諸法一一中實當處皆如。（唯圓初心：只有圓教的初心，即了諸法一一中實當處皆如：才能了知一切諸法，每一個都真實，當下之處都是'如'。）稱此而談無非曰是，故圓望三教，皆不如是。（稱此而談無非曰是：依據這個來說，沒有錯誤就叫做'是'，故圓望三教：所以從圓教來看三教，皆不如是：都不如圓教的'如是'。）此經所信，雖未開廢而所被機，不從偏小。（此經所信：這部經所說的'信'，雖未開廢而所被機：雖然沒有開顯和廢除之前的教義，但所接引的根機，不從偏小：不是從小乘和偏頗的根機入手。）故但就圓明於如是，決定可信也。（故但就圓明於如是：所以只是就圓教來闡明'如是'，決定可信也：是絕對可以相信的。）此句既爾，下之五句皆意在圓。（此句既爾：既然這句是這樣，下之五句皆意在圓：下面的五句也都是意在圓教。）故通序文通，其義亦通而其意別。（故通序文通：所以通序的文字是通用的，其義亦通而其意別：它的含義也是通用的，但它的意圖是不同的。）今以別意釋其通文，故此云也。（今以別意釋其通文：現在用不同的意圖來解釋這通用的文字，故此云也：所以這樣說。）二、我聞下，異外道二。（二、我聞下：第二，'我聞'之後，異外道二：區別于外道的兩種說法。）初正釋，有在者，在於佛也。（初正釋：首先正式解釋，有在者：'有'，在於佛也：在於佛陀。）雖釋我聞意多明聞，次文明我。（雖釋我聞意多明聞：雖然解釋'我聞'，但意在更多地闡明'聞'，次文明我：接下來闡明'我'。）二、我者下，料揀二。（二、我者下：第二，'我'之後，料揀二：辨析兩種'我'。）初立難，我者自在及主宰義。（初立難：首先提出疑問，我者自在及主宰義：'我'的含義是自在和主宰。）凡夫小乘，於人法中而著於我。（凡夫小乘：凡夫和小乘，於人法中而著於我：在人法中執著于'我'。）今傳圓觀合順二空，何得言我。（今傳圓觀合順二空：現在傳授圓教的觀法，契合於人空和法空，何得言我：怎麼能說'我'呢？）二、隨俗下，通難二。（二、隨俗下：第二，隨順世俗，通難二：普遍地解釋兩種困難。）初直通，畢竟空中雖我叵得。（初直通：首先直接解釋，畢竟空中雖我叵得：在畢竟空中，雖然'我'不可得。）此空即俗，諸我宛然。（此空即俗：這個空就是世俗諦，諸我宛然：各種'我'依然存在。）今且約三，分別我相。（今且約三：現在暫且依據三種情況，分別我相：分別'我'的相狀。）橫計主宰名為見我，俱生主宰名為慢我。（橫計主宰名為見我：橫向推測主宰，叫做見我，俱生主宰名為慢我：與生俱來的主宰，叫做慢我。）隨世流佈即名字我，阿難尊者至結集時，尚破同體見慢之我。（隨世流佈即名字我：隨著世間流傳的就是名字我，阿難尊者至結集時：阿難尊者在結集經藏的時候，尚破同體見慢之我：尚且破除了同體的見我和慢我。）豈有界內二種我邪？為傳化故，故順妙俗立名字我。（豈有界內二種我邪？難道還有界內的兩種我嗎？為傳化故：爲了傳法教化，故順妙俗立名字我：所以隨順微妙的世俗諦，建立名字我。）二、如人下，舉譬。（二、如人下：第二，如人下：如同人一樣，舉譬：舉例子。）知無我理，如用金錢。（知無我理：知道沒有'我'的道理，如用金錢：就像使用金錢一樣。）隨俗立我如易銅錢及草木等。（隨俗立我如易銅錢及草木等：隨順世俗建立'我'，就像用銅錢和草木等來代替金錢一樣。）三、一者下，辯息諍二。（三、一者下：第三，'一'之後，辯息諍二：辨析和止息爭論的兩種方法。）初示論釋二。（初示論釋二：首先展示論典的解釋，兩種。）初釋一，先約真破，次隨俗立。（初釋一：首先解釋'一'，先約真破：先從真諦的角度破除，次隨俗立：然後隨順世俗諦建立。）在文可見，釋論廣破一異者。（在文可見：在經文中可以見到，釋論廣破一異者：釋論廣泛地破除'一'和'異'的觀點。）論云，若一與現代漢語譯本 English version Who is this person? It is the World Honored One, the Buddha. (Who is this person?: '是者何人？' What is this? It is the World Honored One, the Buddha: '佛世尊也'.) Secondly, 'Thus I have heard' and onwards, there are six aspects of explanation following the text. (Secondly, 'Thus I have heard' and onwards: '二、如是下'，there are six aspects of explanation following the text: '隨文釋義六'.) First, it marks 'faith,' and 'faith' means forbearance and joy. (First, it marks 'faith': '初標信'，and 'faith' means forbearance and joy: '信名忍樂'.) Logically, it should be called 'good,' so that one can forbear and rejoice. (Logically, it should be called 'good': '理當言善'，so that one can forbear and rejoice: '方忍方樂'.) Logically, 'not different' is called 'thus,' and saying 'good' means there is no wrong, which is called 'so.' (Logically, 'not different' is called 'thus': '理當則不異名如'，and saying 'good' means there is no wrong, which is called 'so': '言善則無非曰是'.) The Four Teachings all call the principle 'thus,' but there are shallow and deep aspects. (The Four Teachings all call the principle 'thus': '四教言理皆稱如是'，but there are shallow and deep aspects: '而有淺深'.) If it is the Tripitaka Teaching, it only discusses non-difference and non-wrongness from the perspective of the mundane truth. (If it is the Tripitaka Teaching: '若其三藏'，it only discusses non-difference and non-wrongness from the perspective of the mundane truth: '唯就世俗，論于不異及以無非'.) The Shared Teaching, although in accordance with the principle, is still within the two truths. The Separate Teaching must first break through the two truths. (The Shared Teaching, although in accordance with the principle, is still within the two truths: '通雖即理但在二諦'，The Separate Teaching must first break through the two truths: '別教知中要先破二'.) Only the initial mind of the Perfect Teaching immediately understands that all dharmas, each and every one, are real and thus in their respective places. (Only the initial mind of the Perfect Teaching immediately understands that all dharmas, each and every one, are real and thus in their respective places: '唯圓初心，即了諸法一一中實當處皆如'.) Speaking in accordance with this, there is no wrong, which is called 'so.' Therefore, from the perspective of the Perfect Teaching, the other three teachings are not 'so.' (Speaking in accordance with this, there is no wrong, which is called 'so': '稱此而談無非曰是'，Therefore, from the perspective of the Perfect Teaching, the other three teachings are not 'so': '故圓望三教，皆不如是'.) The faith in this sutra, although it has not opened up and abolished the previous teachings, does not start from the biased and small capacities. (The faith in this sutra, although it has not opened up and abolished the previous teachings, does not start from the biased and small capacities: '此經所信，雖未開廢而所被機，不從偏小'.) Therefore, it only clarifies 'thus' from the perspective of the Perfect Teaching, and it is definitely believable. (Therefore, it only clarifies 'thus' from the perspective of the Perfect Teaching, and it is definitely believable: '故但就圓明於如是，決定可信也'.) Since this sentence is like this, the following five sentences all intend to be in the Perfect Teaching. (Since this sentence is like this: '此句既爾'，the following five sentences all intend to be in the Perfect Teaching: '下之五句皆意在圓'.) Therefore, the general preface is universal in its text, and its meaning is also universal, but its intention is different. (Therefore, the general preface is universal in its text, and its meaning is also universal, but its intention is different: '故通序文通，其義亦通而其意別'.) Now, we explain the universal text with a different intention, so we say this. (Now, we explain the universal text with a different intention, so we say this: '今以別意釋其通文，故此云也'.) Secondly, 'Thus I have heard' and onwards, it differs from the two views of externalists. (Secondly, 'Thus I have heard' and onwards: '二、我聞下'，it differs from the two views of externalists: '異外道二'.) First, the correct explanation is that 'there is' refers to the Buddha. (First, the correct explanation is that 'there is' refers to the Buddha: '初正釋，有在者，在於佛也'.) Although the explanation of 'I heard' emphasizes 'hearing,' the next clarifies 'I.' (Although the explanation of 'I heard' emphasizes 'hearing,' the next clarifies 'I': '雖釋我聞意多明聞，次文明我'.) Secondly, 'I' and onwards, there are two kinds of discernment. (Secondly, 'I' and onwards: '二、我者下'，there are two kinds of discernment: '料揀二'.) First, establishing the difficulty, 'I' means freedom and sovereignty. (First, establishing the difficulty, 'I' means freedom and sovereignty: '初立難，我者自在及主宰義'.) Ordinary people and Hinayana practitioners are attached to 'I' in people and dharmas. (Ordinary people and Hinayana practitioners are attached to 'I' in people and dharmas: '凡夫小乘，於人法中而著於我'.) Now, we transmit the perfect contemplation that accords with the two emptinesses, so how can we say 'I'? (Now, we transmit the perfect contemplation that accords with the two emptinesses, so how can we say 'I'?: '今傳圓觀合順二空，何得言我'.) Secondly, following the mundane, there are two kinds of universal difficulties. (Secondly, following the mundane, there are two kinds of universal difficulties: '二、隨俗下，通難二'.) First, directly explaining, although 'I' cannot be obtained in the ultimate emptiness. (First, directly explaining, although 'I' cannot be obtained in the ultimate emptiness: '初直通，畢竟空中雖我叵得'.) This emptiness is the mundane truth, and all 'I's are clearly present. (This emptiness is the mundane truth, and all 'I's are clearly present: '此空即俗，諸我宛然'.) Now, let's briefly discuss three aspects to distinguish the appearances of 'I.' (Now, let's briefly discuss three aspects to distinguish the appearances of 'I': '今且約三，分別我相'.) Imagining sovereignty is called the 'view of I,' and innate sovereignty is called the 'conceit of I.' (Imagining sovereignty is called the 'view of I,' and innate sovereignty is called the 'conceit of I': '橫計主宰名為見我，俱生主宰名為慢我'.) What is spread throughout the world is the 'name of I.' When Venerable Ananda was compiling the sutras, he still broke the 'view of I' and 'conceit of I' that are of the same substance. (What is spread throughout the world is the 'name of I.' When Venerable Ananda was compiling the sutras, he still broke the 'view of I' and 'conceit of I' that are of the same substance: '隨世流佈即名字我，阿難尊者至結集時，尚破同體見慢之我'.) How can there be two kinds of 'I' within the realm? For the sake of transmission and transformation, we establish the 'name of I' in accordance with the wonderful mundane truth. (How can there be two kinds of 'I' within the realm? For the sake of transmission and transformation, we establish the 'name of I' in accordance with the wonderful mundane truth: '豈有界內二種我邪？為傳化故，故順妙俗立名字我'.) Secondly, like a person, giving an analogy. (Secondly, like a person, giving an analogy: '二、如人下，舉譬'.) Knowing the principle of no-self is like using gold coins. (Knowing the principle of no-self is like using gold coins: '知無我理，如用金錢'.) Establishing 'I' in accordance with the mundane is like exchanging copper coins and grass, etc. (Establishing 'I' in accordance with the mundane is like exchanging copper coins and grass, etc: '隨俗立我如易銅錢及草木等'.) Thirdly, 'One' and onwards, distinguishing and stopping disputes in two ways. (Thirdly, 'One' and onwards, distinguishing and stopping disputes in two ways: '三、一者下，辯息諍二'.) First, showing the explanation of the treatise in two ways. (First, showing the explanation of the treatise in two ways: '初示論釋二'.) First, explaining 'one,' first breaking from the perspective of the true, then establishing in accordance with the mundane. (First, explaining 'one,' first breaking from the perspective of the true, then establishing in accordance with the mundane: '初釋一，先約真破，次隨俗立'.) It can be seen in the text that the treatise extensively breaks the views of 'one' and 'different.' (It can be seen in the text that the treatise extensively breaks the views of 'one' and 'different': '在文可見，釋論廣破一異者'.) The treatise says, 'If one and

【English Translation】 Who is this? The Buddha, the World-Honored One. ('是者何人'：Who is this? '佛世尊也'：The Buddha, the World-Honored One.) Secondly, following 'Thus I have heard,' there are six explanations according to the text. (Secondly, following 'Thus I have heard': '二、如是下'，there are six explanations according to the text: '隨文釋義六'.) First, it marks faith, and faith is named forbearance and joy. (First, it marks faith: '初標信'，and faith is named forbearance and joy: '信名忍樂'.) Logically, it should be called good, so that one can forbear and rejoice. (Logically, it should be called good: '理當言善'，so that one can forbear and rejoice: '方忍方樂'.) Logically, 'not different' is called 'thus,' and saying good means there is no wrong, which is called 'so.' (Logically, 'not different' is called 'thus': '理當則不異名如'，and saying good means there is no wrong, which is called 'so': '言善則無非曰是'.) The Four Teachings all call the principle 'thus,' but there are shallow and deep aspects. (The Four Teachings all call the principle 'thus': '四教言理皆稱如是'，but there are shallow and deep aspects: '而有淺深'.) If it is the Tripitaka Teaching, it only discusses non-difference and non-wrongness from the perspective of the mundane truth. (If it is the Tripitaka Teaching: '若其三藏'，it only discusses non-difference and non-wrongness from the perspective of the mundane truth: '唯就世俗，論于不異及以無非'.) The Shared Teaching, although in accordance with the principle, is still within the two truths. The Separate Teaching must first break through the two truths. (The Shared Teaching, although in accordance with the principle, is still within the two truths: '通雖即理但在二諦'，The Separate Teaching must first break through the two truths: '別教知中要先破二'.) Only the initial mind of the Perfect Teaching immediately understands that all dharmas, each and every one, are real and thus in their respective places. (Only the initial mind of the Perfect Teaching immediately understands that all dharmas, each and every one, are real and thus in their respective places: '唯圓初心，即了諸法一一中實當處皆如'.) Speaking in accordance with this, there is no wrong, which is called 'so.' Therefore, from the perspective of the Perfect Teaching, the other three teachings are not 'so.' (Speaking in accordance with this, there is no wrong, which is called 'so': '稱此而談無非曰是'，Therefore, from the perspective of the Perfect Teaching, the other three teachings are not 'so': '故圓望三教，皆不如是'.) The faith in this sutra, although it has not opened up and abolished the previous teachings, does not start from the biased and small capacities. (The faith in this sutra, although it has not opened up and abolished the previous teachings, does not start from the biased and small capacities: '此經所信，雖未開廢而所被機，不從偏小'.) Therefore, it only clarifies 'thus' from the perspective of the Perfect Teaching, and it is definitely believable. (Therefore, it only clarifies 'thus' from the perspective of the Perfect Teaching, and it is definitely believable: '故但就圓明於如是，決定可信也'.) Since this sentence is like this, the following five sentences all intend to be in the Perfect Teaching. (Since this sentence is like this: '此句既爾'，the following five sentences all intend to be in the Perfect Teaching: '下之五句皆意在圓'.) Therefore, the general preface is universal in its text, and its meaning is also universal, but its intention is different. (Therefore, the general preface is universal in its text, and its meaning is also universal, but its intention is different: '故通序文通，其義亦通而其意別'.) Now, we explain the universal text with a different intention, so we say this. (Now, we explain the universal text with a different intention, so we say this: '今以別意釋其通文，故此云也'.) Secondly, following 'Thus I have heard,' it differs from the two views of externalists. (Secondly, following 'Thus I have heard': '二、我聞下'，it differs from the two views of externalists: '異外道二'.) First, the correct explanation is that 'there is' refers to the Buddha. (First, the correct explanation is that 'there is' refers to the Buddha: '初正釋，有在者，在於佛也'.) Although the explanation of 'I heard' emphasizes 'hearing,' the next clarifies 'I.' (Although the explanation of 'I heard' emphasizes 'hearing,' the next clarifies 'I': '雖釋我聞意多明聞，次文明我'.) Secondly, 'I' and onwards, there are two kinds of discernment. (Secondly, 'I' and onwards: '二、我者下'，there are two kinds of discernment: '料揀二'.) First, establishing the difficulty, 'I' means freedom and sovereignty. (First, establishing the difficulty, 'I' means freedom and sovereignty: '初立難，我者自在及主宰義'.) Ordinary people and Hinayana practitioners are attached to 'I' in people and dharmas. (Ordinary people and Hinayana practitioners are attached to 'I' in people and dharmas: '凡夫小乘，於人法中而著於我'.) Now, we transmit the perfect contemplation that accords with the two emptinesses, so how can we say 'I'? (Now, we transmit the perfect contemplation that accords with the two emptinesses, so how can we say 'I'?: '今傳圓觀合順二空，何得言我'.) Secondly, following the mundane, there are two kinds of universal difficulties. (Secondly, following the mundane, there are two kinds of universal difficulties: '二、隨俗下，通難二'.) First, directly explaining, although 'I' cannot be obtained in the ultimate emptiness. (First, directly explaining, although 'I' cannot be obtained in the ultimate emptiness: '初直通，畢竟空中雖我叵得'.) This emptiness is the mundane truth, and all 'I's are clearly present. (This emptiness is the mundane truth, and all 'I's are clearly present: '此空即俗，諸我宛然'.) Now, let's briefly discuss three aspects to distinguish the appearances of 'I.' (Now, let's briefly discuss three aspects to distinguish the appearances of 'I': '今且約三，分別我相'.) Imagining sovereignty is called the 'view of I,' and innate sovereignty is called the 'conceit of I.' (Imagining sovereignty is called the 'view of I,' and innate sovereignty is called the 'conceit of I': '橫計主宰名為見我，俱生主宰名為慢我'.) What is spread throughout the world is the 'name of I.' When Venerable Ananda was compiling the sutras, he still broke the 'view of I' and 'conceit of I' that are of the same substance. (What is spread throughout the world is the 'name of I.' When Venerable Ananda was compiling the sutras, he still broke the 'view of I' and 'conceit of I' that are of the same substance: '隨世流佈即名字我，阿難尊者至結集時，尚破同體見慢之我'.) How can there be two kinds of 'I' within the realm? For the sake of transmission and transformation, we establish the 'name of I' in accordance with the wonderful mundane truth. (How can there be two kinds of 'I' within the realm? For the sake of transmission and transformation, we establish the 'name of I' in accordance with the wonderful mundane truth: '豈有界內二種我邪？為傳化故，故順妙俗立名字我'.) Secondly, like a person, giving an analogy. (Secondly, like a person, giving an analogy: '二、如人下，舉譬'.) Knowing the principle of no-self is like using gold coins. (Knowing the principle of no-self is like using gold coins: '知無我理，如用金錢'.) Establishing 'I' in accordance with the mundane is like exchanging copper coins and grass, etc. (Establishing 'I' in accordance with the mundane is like exchanging copper coins and grass, etc: '隨俗立我如易銅錢及草木等'.) Thirdly, 'One' and onwards, distinguishing and stopping disputes in two ways. (Thirdly, 'One' and onwards, distinguishing and stopping disputes in two ways: '三、一者下，辯息諍二'.) First, showing the explanation of the treatise in two ways. (First, showing the explanation of the treatise in two ways: '初示論釋二'.) First, explaining 'one,' first breaking from the perspective of the true, then establishing in accordance with the mundane. (First, explaining 'one,' first breaking from the perspective of the true, then establishing in accordance with the mundane: '初釋一，先約真破，次隨俗立'.) It can be seen in the text that the treatise extensively breaks the views of 'one' and 'different.' (It can be seen in the text that the treatise extensively breaks the views of 'one' and 'different': '在文可見，釋論廣破一異者'.) The treatise says, 'If one and

物一。一與物異。二俱有過。問曰。若一有何過。答曰。若一。瓶是一義。在在有一。處處皆應是瓶。則無衣等諸物。一中之過既然二中之過云何。答若一與瓶異。瓶則非一。若瓶與一異。一則非瓶。若瓶與一合。瓶名一者。今一與瓶合。何不名一為瓶。是故不得言瓶異。一彼文極廣蓋瓶顯可見。故以瓶喻時也。一則是數。時則是體。若於數體定執一異。則諸惑紛然。能離執者則於法解脫。斯乃寄於數體一文。示離著觀令于諸法皆袪定計。即知六事及以諸文皆須離於一異之見也。二釋時。此土詮召。但直云時。天竺二音。若云迦羅即是實時。云三摩邪即是假時。亦如此間心有二稱。言智是解心。言識是迷心。故令依智不依識也。外人執時以為實因。是故對彼云三摩邪。顯時是假。若內弟子依時而食。護明相等。乃言迦羅顯時是實。言迦羅短時三摩邪長時者。若據論文。短時長時。併名三摩邪也。謂方時離合一異長短等名字。出凡人著心。是故長短。皆假無實。今以短長分對二名者。恐是大師依建立門。巧會論意。以依佛制時則生死時短。外道執時則生死時長。既回論文必有此意。二今不下。明今意。言不論等者。今非界內護明相等。故不論實時。又非破外執時為實。故不論假時。長短如前。但是眾生機熟。佛應說經。

【現代漢語翻譯】現代漢語譯本物是一，還是物與一是不同的？如果說是不同的，那麼兩者都有過失。有人問：如果說『一』，有什麼過失？回答：如果『一』是確定的，那麼瓶子就只有一種定義，無論在哪裡都只有『一』，任何地方都應該是瓶子。這樣一來，就沒有衣服等其他事物了。這就是『一』的過失。既然『一』有過失，那麼『二』的過失又是什麼呢？回答：如果『一』與瓶子不同，那麼瓶子就不是『一』；如果瓶子與『一』不同，那麼『一』就不是瓶子。如果瓶子與『一』結合，瓶子被稱為『一』，那麼現在『一』與瓶子結合，為什麼不稱『一』為瓶子呢？所以不能說瓶子與『一』不同。那段文字非常廣泛，大概是因為瓶子顯而易見，所以用瓶子來比喻時間。『一』是數量，時間是本體。如果對數量和本體執著于『一』或『異』，那麼各種迷惑就會紛至沓來。能夠脫離執著的人，就能在佛法中解脫。這只是借用數量和本體的『一』這個概念，來展示脫離執著的觀察，使人對一切事物都去除固定的計較。由此可知，六事以及各種文字，都必須脫離『一』和『異』的見解。第二，解釋時間。我們這裡翻譯為『時』，但古印度有兩種說法。如果說『迦羅』（Kala），就是指實時；說『三摩邪』（Samaya），就是指假時。也像我們這裡的心有兩種稱呼，說『智』是理解的心，說『識』是迷惑的心。所以要依從智慧，不要依從意識。外道執著於時間，認為時間是真實的因。所以針對他們說『三摩邪』，顯示時間是虛假的。如果內部弟子依據時間而食，護持光明相等，就說『迦羅』，顯示時間是真實的。說『迦羅』是短時，『三摩邪』是長時，如果根據論文，短時和長時都叫做『三摩邪』。所謂方時、離合、一異、長短等名字，都是爲了去除凡人的執著心。所以長短都是虛假的，沒有實在的。現在用短長來區分這兩個名稱，恐怕是大師依據建立門，巧妙地會合論的意義。因為依據佛的制度，時間則生死的時間短；外道執著於時間，則生死的時間長。既然是回溯論文，必定有這個意思。第二，現在不詳細說明。說明現在的意思。說『不論』等，現在不是界內的護持光明相等，所以不論實時。又不是爲了破除外道執著時間為實，所以不論假時。長短如前所述。只是眾生的機緣成熟，佛應機說法。

【English Translation】 English version Is a thing one, or is a thing different from one? If they are said to be different, then both have faults. Someone asks: If it is 'one,' what fault is there? The answer is: If 'one' is fixed, then a bottle has only one definition. Wherever there is 'one,' everything should be a bottle. In that case, there would be no clothes or other things. This is the fault of 'one.' Since 'one' has a fault, what is the fault of 'two'? The answer is: If 'one' is different from a bottle, then the bottle is not 'one'; if a bottle is different from 'one,' then 'one' is not a bottle. If a bottle and 'one' are combined, and the bottle is called 'one,' then now that 'one' is combined with the bottle, why not call 'one' a bottle? Therefore, it cannot be said that a bottle is different from 'one.' That text is very broad, probably because a bottle is clearly visible, so a bottle is used to illustrate time. 'One' is a number, and time is the substance. If one is attached to 'one' or 'difference' in number and substance, then various confusions will arise. Those who can detach themselves from attachment can be liberated in the Dharma. This is merely borrowing the concept of 'one' in number and substance to demonstrate the observation of detachment, so that people can remove fixed calculations from all things. From this, it can be known that the six matters and all texts must be free from the views of 'one' and 'difference.' Secondly, explaining time. Here we translate it as 'time,' but in ancient India, there were two terms. If it is said 'Kala' (迦羅) (real time), it refers to real time; if it is said 'Samaya' (三摩邪) (conventional time), it refers to conventional time. It is also like how we have two terms for the mind here, saying 'Jnana' (智) is the understanding mind, and 'Vijnana' (識) is the deluded mind. Therefore, one should rely on wisdom and not rely on consciousness. Externalists are attached to time, believing that time is the real cause. Therefore, addressing them, it is said 'Samaya,' showing that time is false. If internal disciples rely on time for food, protecting the light and so on, then it is said 'Kala,' showing that time is real. Saying 'Kala' is short time and 'Samaya' is long time, according to the texts, both short time and long time are called 'Samaya.' The so-called names of direction, time, separation and union, one and different, long and short, etc., are all to remove the attachment of ordinary people's minds. Therefore, long and short are both false and not real. Now, using short and long to distinguish these two names is probably because the master, based on the establishment gate, skillfully combines the meaning of the treatise. Because according to the Buddha's system, the time of birth and death is short; externalists are attached to time, then the time of birth and death is long. Since it is tracing back to the texts, there must be this meaning. Secondly, not explaining in detail now. Explaining the meaning of now. Saying 'not discussing,' etc., now it is not within the boundary of protecting the light and so on, so real time is not discussed. Also, it is not to refute the externalists' attachment to time as real, so conventional time is not discussed. Long and short are as mentioned before. It is just that the conditions of sentient beings are ripe, and the Buddha responds to the occasion to teach the Dharma.

機應合一之時。亦是諦智合一之時。故云一時。文但從應。故云說經。豈無機感佛空說法。故佛說竟韋提悟訖。然一時文義本通深淺。今意別在圓機感佛。故使凡夫頓入法忍。四佛者下。化主三。初約異名釋。大論第四。以四義釋婆伽婆。一能破煩惱。二有功德。三巧分別。能分別諸法總相別相故。四好名聲。無有得聲名如佛者故。今文略出二義。新云薄伽梵。具六義。一自在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴。以多含故不翻。舊云婆伽婆訛也。二佛者下。約三覺釋。佛者下。總示。既能下別示。三覺對迷說自。對自說他。對因說滿。一平等覺對三不同。說為三覺。三一切下。約超因釋。一切智故。異外邪癡。無緣慈故。異小自度。三智等故。異偏菩薩。究竟覺故。異諸因位。能異不殊。對所異故。四種分別然釋佛義。六即等說其文稍委故今略云。五在者下。論住處二。初釋住二。初會在同住。在暫住久一往分之。故非盡理。久在暫住有何所妨。況靈鷲山如來應身常在其中。豈得言暫。二住者下。約論釋住。此經云在。大品言住。其義不別。故引彼論住義釋在。分二。初標列。四威儀者。謂行住坐臥。此之身儀。皆住靈鷲而能住法。則有四差。即天梵聖佛也。二天住下。解釋。今四住文。乃是盡取論釋住義

。是知四中。皆明因果而能住法。正在於因。所謂如來以攝物故。示現施戒及十善心。此即佛以欲天之法。住王舍城。為物示現四無量心。示三三昧。即梵法聖法住王城等。此皆如來隨他意住。若隨自意即以楞嚴至不共等。住王城也。故普賢觀云。釋迦牟尼名毗盧遮那。此佛住處名常寂光。釋迦遮那既是異名。王城寂光。畢竟無二。故云此佛住處名常寂常。今之所住是何境界。又應了知。若以人法分于能所。施戒至於首楞嚴等。皆所住法。佛為能住。若以王城為所住處。上之人法皆名能住。又據經文但云佛住。論應唯就首楞嚴釋。而明前三者。荊溪二解。一從通以趣別。從廣之狹也。二將勝以攝劣佛住王城必攝欲色及以三乘。佛住既勝則無法不住。非不住惡為引物故。且從善說。而於善中就世間善。略指定散收一切善。故言天梵。于出世中。略指小大。攝一切法。故言聖佛。他人不明能住心法。唯云身住王舍城等。則抑極聖同凡夫住。況復凡聖各各有于能住之法。且如比丘修戒定慧。乃以天梵及以聖住住于房舍。若破戒者則以地獄住于房舍。其有能修一心三觀。則所住處即空假中。豈非楞嚴為能住法初心尚爾。如何果佛唯論身住。二王舍下。釋處二。初各釋城山二。初釋城二。初翻梵名。亦名摩竭提。此云不害。言此

【現代漢語翻譯】由此可知，四種住處都闡明了因果關係，並且能夠安住于佛法。關鍵在於『因』。如來爲了攝受眾生，示現佈施、持戒以及修習十善心。這就是佛以欲界天之法，安住于王舍城，為眾生示現四無量心，以及示現三種三昧（空、無相、無愿），即以梵天之法、聖人之法安住于王舍城等等。這些都是如來隨順他人意願而安住的方式。如果隨順自己的意願，那就是以《楞嚴經》乃至不共法等，安住于王舍城。所以《普賢觀經》說：『釋迦牟尼』（Śākyamuni）的名字是『毗盧遮那』（Vairocana），此佛的住處名為『常寂光』。釋迦和毗盧遮那既然是不同的名字，王舍城和常寂光，畢竟沒有兩樣。所以說此佛的住處名為常寂光。現在所安住的是什麼境界呢？又應當瞭解，如果以人法來區分能住和所住，那麼佈施、持戒乃至首楞嚴等，都是所住之法，佛是能住。如果以王舍城為所住之處，那麼上面所說的人法都可稱為能住。又根據經文只說『佛住』，那麼從理論上應該只用首楞嚴來解釋。而說明前面三種住處，荊溪大師有兩種解釋：一是『從通以趣別』，從廣到狹；二是『將勝以攝劣』，佛住于王舍城必然包含欲界、色界以及三乘之法。佛的住處既然殊勝，那麼就沒有什麼法不住的。並非不住于惡法，而是爲了引導眾生，所以只從善法說起。而在善法中，就世間善法，略微指定散善，從而收攝一切善法，所以說天、梵。在出世間法中，略微指小乘、大乘，從而攝受一切法，所以說聖、佛。其他人不明白能住的心法，只說身體住在王舍城等，那麼就是貶低了極聖，使之與凡夫的住處相同。況且凡夫和聖人各自都有能住之法。比如比丘修習戒定慧，就是以天、梵以及聖人之法安住于房舍。如果破戒，那麼就是以地獄之法安住于房舍。如果能夠修習一心三觀，那麼所住之處就是空、假、中。難道不是楞嚴為能住之法嗎？初心尚且如此，怎麼能說果佛只是身體住在那裡呢？二、王舍城下，解釋處所。分為解釋城和山兩部分。先解釋城，分為兩部分。首先翻譯梵文名稱。也叫摩竭提（Magadha），翻譯成漢語是不害的意思。說這個由此可知，四種住處都闡明瞭因果關係，並且能夠安住於佛法。關鍵在於『因』。如來為了攝受眾生，示現佈施、持戒以及修習十善心。這就是佛以欲界天之法，安住於王舍城，為眾生示現四無量心，以及示現三種三昧（空、無相、無願），即以梵天之法、聖人之法安住於王舍城等等。這些都是如來隨順他人意願而安住的方式。如果隨順自己的意願，那就是以《楞嚴經》乃至不共法等，安住於王舍城。所以《普賢觀經》說：『釋迦牟尼』（Śākyamuni）的名字是『毗盧遮那』（Vairocana），此佛的住處名為『常寂光』。釋迦和毗盧遮那既然是不同的名字，王舍城和常寂光，畢竟沒有兩樣。所以說此佛的住處名為常寂光。現在所安住的是什麼境界呢？又應當瞭解，如果以人法來區分能住和所住，那麼佈施、持戒乃至首楞嚴等，都是所住之法，佛是能住。如果以王舍城為所住之處，那麼上面所說的人法都可稱為能住。又根據經文只說『佛住』，那麼從理論上應該只用首楞嚴來解釋。而說明前面三種住處，荊溪大師有兩種解釋：一是『從通以趣別』，從廣到狹；二是『將勝以攝劣』，佛住於王舍城必然包含欲界、色界以及三乘之法。佛的住處既然殊勝，那麼就沒有什麼法不住的。並非不住於惡法，而是為了引導眾生，所以只從善法說起。而在善法中，就世間善法，略微指定散善，從而收攝一切善法，所以說天、梵。在出世間法中，略微指小乘、大乘，從而攝受一切法，所以說聖、佛。其他人不明白能住的心法，只說身體住在王舍城等，那麼就是貶低了極聖，使之與凡夫的住處相同。況且凡夫和聖人各自都有能住之法。比如比丘修習戒定慧，就是以天、梵以及聖人之法安住於房舍。如果破戒，那麼就是以地獄之法安住於房舍。如果能夠修習一心三觀，那麼所住之處就是空、假、中。難道不是楞嚴為能住之法嗎？初心尚且如此，怎麼能說果佛只是身體住在那裡呢？二、王舍城下，解釋處所。分為解釋城和山兩部分。先解釋城，分為兩部分。首先翻譯梵文名稱。也叫摩竭提（Magadha），翻譯成漢語是不害的意思。說這個

【English Translation】 Modern English Version: Therefore, it is known that all four abodes illuminate the cause-and-effect relationship and enable one to abide in the Dharma. The key lies in the 'cause'. The Tathagata (如來, Thus Come One) manifests generosity, precepts, and the cultivation of the ten wholesome minds in order to gather beings. This is how the Buddha abides in Rajagriha (王舍城, City of Royal Palaces) with the Dharma of the desire realm heavens, demonstrating the Four Immeasurable Minds to beings, and manifesting the three Samadhis (三昧, concentration) (emptiness, signlessness, and wishlessness), that is, abiding in the royal city with the Dharma of Brahma (梵天, Brahma Heaven) and the Dharma of the Saints. These are all ways in which the Tathagata abides according to the wishes of others. If according to his own wishes, it would be abiding in the royal city with the Shurangama Sutra (楞嚴經) and the unique Dharmas, etc. Therefore, the Universal Worthy Contemplation Sutra says: 'Shakyamuni (釋迦牟尼) is named Vairocana (毗盧遮那), and this Buddha's abode is named Eternal Tranquil Light.' Since Shakyamuni and Vairocana are different names, Rajagriha and Eternal Tranquil Light are ultimately not different. Therefore, it is said that this Buddha's abode is named Eternal Tranquil Light. What is the realm in which one now abides? Furthermore, it should be understood that if one distinguishes between the abider and the abode in terms of person and Dharma, then generosity, precepts, and even the Shurangama Samadhi, etc., are all the Dharmas that are abided in, and the Buddha is the one who abides. If Rajagriha is taken as the abode, then the aforementioned person and Dharma can all be called the abider. Moreover, according to the sutra text, it only says 'the Buddha abides', then theoretically, it should only be explained in terms of the Shurangama Samadhi. As for explaining the previous three abodes, Master Jingxi has two explanations: first, 'from the general to the specific', from broad to narrow; second, 'using the superior to encompass the inferior', the Buddha's abiding in Rajagriha necessarily includes the Dharma of the desire realm, the form realm, and the Three Vehicles. Since the Buddha's abode is supreme, then there is no Dharma that is not abided in. It is not that one does not abide in evil Dharmas, but in order to guide beings, one only speaks from the perspective of wholesome Dharmas. And among wholesome Dharmas, in terms of worldly wholesome Dharmas, one briefly specifies scattered wholesomeness, thereby encompassing all wholesome Dharmas, hence the terms 'heaven' and 'Brahma'. In terms of supramundane Dharmas, one briefly refers to the Small Vehicle and the Great Vehicle, thereby encompassing all Dharmas, hence the terms 'saint' and 'Buddha'. Others do not understand the mind-Dharma of the abider, and only say that the body abides in Rajagriha, etc., then they are belittling the supreme saint, equating him with the abode of ordinary people. Moreover, ordinary people and saints each have their own Dharma of abiding. For example, a Bhikshu (比丘, monk) cultivates precepts, concentration, and wisdom, and thus abides in a dwelling with the Dharma of heaven, Brahma, and the saints. If one breaks the precepts, then one abides in a dwelling with the Dharma of hell. If one is able to cultivate the Three Contemplations in One Mind, then the place where one abides is emptiness, provisionality, and the Middle Way. Is it not the Shurangama Samadhi that is the Dharma of abiding? Even the initial mind is like this, how can one say that the fruition Buddha only abides there with his body? Second, under Rajagriha, explaining the location. Divided into explaining the city and the mountain. First explaining the city, divided into two parts. First translating the Sanskrit name. Also called Magadha (摩竭提), which translates to 'non-harming'. Saying this

國法不行刑戮。其有犯死罪者。送置寒林。二釋論下。解釋三。初約諸王治化釋。二又先下。約移居免火釋。三又下。約畏罪得處釋。二耆阇下。釋山二。初翻名。二諸聖下。解釋三。初約聖靈依就釋。二又名下。約山形似鷲釋。三又山下約鷲鳥棲隱釋。二然法下。總示法應。不言報者。報能冥法。復能垂應。既言法應報在其中。三身融妙言且暫分。體常相即。六與大下。列同聞二。初標科辯次。二聲聞下。依次解釋二。初聲聞眾二。初分科示略。二與者下隨文解釋二。初標位四。初釋與。與即共義。以七一釋。七種一故。方成共義。若據時判。已屬生酥。且從本說。七在三藏。同感佛時。同鹿苑處。同別脫戒。同一切智心。同無漏正見。同三十七道。同有余脫。昔同七者。今日同聞。然此觀門佛將阿難及以目連。入韋提希後宮宣說。大眾未聞。至回靈山阿難具述方得同聞。二大義下。釋大。華言大者。梵曰摩訶。乃含三義謂大多勝。故須就本三義釋之。大人所歸。德量大故。梵王師陳如。帝釋師迦葉等。通內外典。識解多故。出九十五。知見勝故。皆無疑解脫。故小中極。雖標一大義必具三。三釋比丘二。初標列六義。因三果三。一一主對。二釋論下。隨要釋三。因三若成。果三自克。復欲行者效彼修因。故釋因三

【現代漢語翻譯】現代漢語譯本國法不施行死刑。如果有犯死罪的人，就送到寒林（停屍場）。二釋論下。解釋三：首先，從諸王治理教化方面解釋。其次，從移居可以免除火災方面解釋。再次，從畏懼罪行可以得到安身之處方面解釋。二耆阇（Grdhrakuta，鷲峰山）下。解釋山有二：首先，翻譯名稱。其次，諸聖下。解釋有三：首先，從聖靈依附之處解釋。其次，又名下。從山形像鷲鳥方面解釋。再次，又山下。從鷲鳥棲息隱蔽之處解釋。二然法下。總的來說，是顯示法的應驗。不說法報應的原因是，法報應能夠暗合於法，又能垂示應驗。既然說了法應，報應就在其中了。三身（法身、報身、應身）的融妙之處，只是暫且分開來說，其本體是常住相即的。六與大下。列出共同聽聞者二：首先，標出科判，辨明次第。其次，聲聞下。依次解釋二：首先，聲聞眾二：首先，分科顯示大略。其次，與者下。隨文解釋二：首先，標出位次四：首先，解釋『與』。『與』就是共同的意思。用七一（七事同一）來解釋。七種事同一的緣故，才能成就共同的意義。如果根據時間來判斷，已經屬於生酥（比喻更高的教法）。暫且從根本上來說，七事在三藏（經、律、論），共同感應佛陀之時，共同在鹿苑之處，共同受別解脫戒，共同具有一切智心，共同具有無漏正見，共同修三十七道品，共同證有餘涅槃。過去共同具有七事的人，今天共同聽聞佛法。然而這個觀門，佛陀將阿難（Ananda）以及目連（Maudgalyayana）帶入韋提希（Vaidehi）的後宮宣說，大眾沒有聽聞。直到回到靈山，阿難詳細陳述，大家才得以共同聽聞。二大義下。解釋『大』。華言『大』，梵語叫『摩訶』（Mahā），包含三種含義，即『多』、『大』、『勝』。所以必須根據這三種含義來解釋。大人所歸，德行度量大之故；梵王師陳如（Ajnatakaundinya），帝釋師迦葉（Kasyapa）等，通達內外典籍，知識見解多之故；超出九十五種外道，知見殊勝之故，都無疑慮而得解脫。所以小中之極。雖然標出一個『大』，但必然具備三種含義。三釋比丘二：首先，標列六種含義，因三果三，一一對應。二釋論下。根據要點解釋三：因三如果成就，果三自然克成。又想修行的人傚法他們修因，所以解釋因三。

【English Translation】 English version The law of the country does not carry out executions. If there are those who commit capital crimes, they are sent to the cold forest (cemetery). Second Commentary below. Explains three: First, explain from the perspective of kings governing and transforming. Second, explain from the perspective of moving to avoid fire. Third, explain from the perspective of finding refuge by fearing crime. Second Grdhrakuta (Vulture Peak Mountain) below. Explains the mountain in two: First, translate the name. Second, 'All the Saints' below. Explains in three: First, explain from the perspective of the saints relying on it. Second, 'Also named' below. Explain from the perspective of the mountain's shape resembling a vulture. Third, 'Also the mountain' below. Explain from the perspective of vultures dwelling and hiding. Second, 'However, the Dharma' below. Generally shows the Dharma's response. The reason for not mentioning retribution is that retribution can secretly accord with the Dharma and also show response. Since the Dharma's response is mentioned, retribution is included within it. The subtle fusion of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) is only temporarily divided for discussion; their essence is constant and identical. Sixth, 'With the Great' below. Lists two who heard together: First, mark the division and distinguish the order. Second, 'Sravakas' below. Explains in order in two: First, the Sravaka assembly in two: First, divide the categories and show the outline. Second, 'With those' below. Explain according to the text in two: First, mark the positions in four: First, explain 'with'. 'With' means 'together'. Explain with the seven ones (sevenfold oneness). Because the seven things are one, the meaning of 'together' can be achieved. If judged according to time, it already belongs to shengsu (ghee, a metaphor for higher teachings). For now, speaking from the root, the seven things are in the Tripitaka (Sutras, Vinaya, Abhidhamma), feeling the Buddha at the same time, being in the Deer Park at the same place, receiving the Pratimoksha vows together, having the mind of all-knowing wisdom together, having the undefiled right view together, cultivating the thirty-seven factors of enlightenment together, and attaining Nirvana with remainder together. Those who had the seven things in common in the past now hear the Dharma together. However, this contemplation gate, the Buddha took Ananda (Ananda) and Maudgalyayana (Maudgalyayana) into the palace of Vaidehi (Vaidehi) to preach, and the masses did not hear it. It was not until returning to Ling Mountain that Ananda described it in detail that everyone was able to hear it together. Second, 'Great Meaning' below. Explain 'Great'. 'Great' in Chinese, in Sanskrit is called 'Mahā' (Mahā), which contains three meanings, namely 'many', 'great', and 'superior'. Therefore, it is necessary to explain according to these three meanings. The place where great people return, because their virtue and measure are great; Ajnatakaundinya (Ajnatakaundinya), the teacher of Brahma, Kasyapa (Kasyapa), the teacher of Indra, etc., are proficient in internal and external scriptures, and their knowledge and understanding are many; surpassing the ninety-five kinds of heretics, because their knowledge and views are superior, they are free from doubt and attain liberation. Therefore, it is the extreme among the small. Although one 'Great' is marked, it must have three meanings. Third, explain Bhikshus in two: First, mark and list six meanings, three causes and three effects, corresponding one by one. Second, 'Commentary' below. Explain the three according to the key points: If the three causes are achieved, the three effects will naturally be achieved. Those who want to practice should emulate them in cultivating the causes, so explain the three causes.

。三中初乞士。今舉身子答彼凈目乞士之義。須離上下方維之食。常行乞食清凈活命。故名乞士。至果乃成應供德也。二怖魔。魔主生死。在家受欲增長生死。出家離染趣向無生。是故魔王聞之生怖。染欲破戒魔還快樂。勤修三學果證無生。三破惡。見思二使共九十八。名惡名賊。修觀推窮名為破惡。證智斷盡名為殺賊。四眾者下。釋眾三。初釋通名。二一有下。釋別相。三今此下。明去取。羯磨通凡。故取有羞。今此二僧者。即有羞真實也。論云。是中二種僧可共百一羯磨同聞證信。尚簡學人。前三絕分也。二千二下。列數二。初標人合數二。初合一千。二舍利下。合二百五十。二迦葉下。常隨所以。二菩薩眾二。初科四文。二天竺下。釋二義二。初釋位。二文殊下翻名。二發起序三。初對辯不同二。初泛舉差別。放光如法華經放眉間光。照東方萬八千土也。動地如大品世尊以神通力。大千國土六種震動。微笑如報恩經。爾時如來熙怡微笑也。入禪如金光明經。是時如來游于無量甚深法性也。自唱位號。如梵網經。我今盧舍那方坐蓮臺也。勸人令問。如涅槃經。普告眾生。大覺世尊將入涅槃。若有所疑。今悉可問。為最後問也。然諸經發起事。或兼有之。今且各舉一端。以明發起之相。二今經下。正顯今經二。初正

【現代漢語翻譯】現代漢語譯本三、初發心的比丘（乞士）。現在用身子回答凈目比丘的意義。必須遠離上下四維的食物，經常乞食以清凈地維持生命，所以稱為乞士。達到果位才能成就應供的功德。二、怖魔（bùmó）：魔王主宰生死。在家之人貪圖享樂，增長生死輪迴。出家之人遠離污染，趨向無生之境。因此魔王聽聞出家之事會感到恐懼。如果貪戀慾望、破戒，魔王就會感到快樂。如果勤奮修習三學，證得無生之果，魔王就會感到恐懼。三、破惡：見惑和思惑這兩種煩惱共有九十八種，被稱為惡或賊。通過修習觀行來推究窮盡這些煩惱，稱為破惡。證得智慧，斷盡煩惱，稱為殺賊。四、四眾（sìzhòng）：下面解釋四眾。首先解釋通名。其次，『二一有下』，解釋別相。第三，『今此下』，說明取捨。羯磨（jiémó）通用於凡夫，所以取有慚愧者。現在這兩個僧人，就是有慚愧且真實的僧人。論中說：『這其中有兩種僧人可以共同進行百一羯磨，共同聽聞並作證。』尚且要簡擇學人，前三種（比丘、比丘尼、式叉摩那）是絕對不能參與的。『二千二下』，列舉人數。首先標出人與總數。首先是合計數一千。其次，『舍利下』，合計數二百五十。『迦葉下』，說明常隨眾的原因。二、菩薩眾（púsàzhòng）：首先分科為四段文字。『二天竺下』，解釋兩種含義。首先解釋菩薩的地位。其次，『文殊下』，翻譯菩薩的名稱。二、發起序（fāqǐxù）三：首先對比辯論不同之處。首先泛泛地舉出差別。例如，《法華經》中佛陀從眉間放光，照耀東方萬八千國土。震動大地，如《大品般若經》中，世尊以神通力，使大千國土發生六種震動。微笑，如《報恩經》中，如來喜悅地微笑。入禪定，如《金光明經》中，如來安住在無量甚深法性之中。親自宣唱自己的位號，如《梵網經》中，『我今盧舍那（lúshěnà）方坐蓮臺』。勸人提問，如《涅槃經》中，普告眾生，大覺世尊將要進入涅槃，如果有什麼疑問，現在都可以提問，這是最後一次提問的機會。然而，各部經典發起的方式，或許兼有以上幾種情況。現在且各自舉出一個方面，來說明發起的相狀。『二今經下』，正式顯示這部經的發起。首先正式

【English Translation】 English version Three, the newly initiated Bhikshu (Kshatriya). Now, using the body to answer the meaning of the Pure-Eyed Bhikshu. One must abstain from food from all directions, constantly begging for food to maintain a pure life, hence the name Kshatriya. Only upon attaining the fruit can one achieve the merit of being worthy of offerings (應供, yìnggòng). Two, Frightening Mara (怖魔, bùmó): Mara lords over birth and death. Those who indulge in desires at home increase the cycle of birth and death. Those who renounce the world and leave defilement move towards non-birth. Therefore, the demon king is frightened upon hearing of renunciation. If one is attached to desires and breaks the precepts, Mara is happy. If one diligently cultivates the three learnings and attains the fruit of non-birth, Mara is frightened. Three, Destroying Evil: The two delusions of views and thoughts, totaling ninety-eight, are called evil or thieves. Investigating and exhausting these afflictions through cultivation is called destroying evil. Attaining wisdom and completely eradicating afflictions is called killing the thieves. Four, The Four Assemblies (四眾, sìzhòng): Below explains the Four Assemblies. First, explain the common name. Second, '二一有下', explain the distinct characteristics. Third, '今此下', explain the acceptance and rejection. Karma (羯磨, jiémó) is common to ordinary people, so those with shame are accepted. Now, these two monks are those who are ashamed and truthful. The treatise says: 'Among these, there are two types of monks who can jointly perform the hundred and one karmas, jointly listen and testify.' Even learners are selected, the first three (Bhikshu, Bhikshuni, Shikshamana) are absolutely not allowed to participate. '二千二下', lists the number of people. First, mark the people and the total number. First is the total number of one thousand. Second, '舍利下', the total number of two hundred and fifty. '迦葉下', explains the reason for the constant following. Two, the Bodhisattva Assembly (菩薩眾, púsàzhòng): First, divide into four sections of text. '二天竺下', explains the two meanings. First, explain the position of Bodhisattva. Second, '文殊下', translate the name of Bodhisattva. Two, the Introductory Preface (發起序, fāqǐxù) Three: First, compare and debate the differences. First, generally list the differences. For example, in the 'Lotus Sutra', the Buddha emits light from between his eyebrows, illuminating eighteen thousand lands in the east. Shaking the earth, as in the 'Great Perfection of Wisdom Sutra', the World Honored One uses his supernatural power to cause the great thousand world to shake in six ways. Smiling, as in the 'Sutra of Gratitude', the Tathagata smiles joyfully. Entering Samadhi, as in the 'Golden Light Sutra', the Tathagata abides in immeasurable and profound Dharma nature. Personally proclaiming one's title, as in the 'Brahma Net Sutra', 'I, now Vairocana (盧舍那, lúshěnà), am sitting on a lotus platform.' Encouraging people to ask questions, as in the 'Nirvana Sutra', universally announcing to sentient beings that the Greatly Awakened World Honored One is about to enter Nirvana, if there are any doubts, now is the time to ask, this is the last opportunity to ask. However, the ways in which various sutras are initiated may combine the above situations. Now, let's each cite one aspect to illustrate the appearance of initiation. '二今經下', formally shows the initiation of this sutra. First, formally

顯。二何故下。釋疑。二就中下。總科略釋二。初分科。二問頻下。釋二。初問答釋疑二。初問頻婆韋提皆請弟子。赴頻婆請。何故唯遣目連樓那。至赴韋提。何故如來躬親而往。答頻婆國父。愿聞戒法。可遣人授。韋提國母。機在妙觀。須佛親開。父母之稱從阇王得。二頻婆下。預翻名字。三初段下。隨科解經。初正明殺父二。初分科。二初爾下。隨釋四。初為子幽禁二。初隨釋經文二。初師資現事二。初釋時處標人。經云爾時。即當佛在城不遠耆阇山時也。前譯阿阇世為未生冤。今方釋義處胎之日有冤害相。占者預記因以為名。二隨順下。明順友造逆五。初釋惡友名族。二為利下。釋惡友謀術二。初從人學術。阿難親弟。知取通法。自未得通不知其心。故授與之。二心念下。誘人同謀。作象馬寶。以輪王事誑惑阇世。作抱持等。欲其生愛也。三語王下。明惡友言教正教造逆。我殺牟尼以作新佛。汝殺頻婆以作新王。新王新佛共化世間。不亦快哉。四隨順下。明太子造逆。阇世受教乃行殺逆。五調達下。明惡友造逆。調達自造三逆成就。復教阇世殺父成就害母加行。自行教他五逆罪故生陷泥犁。二頻婆下。父子前因。被殺仙人生惡念故。即來為子。胎中已有害父之怨。二如此下。總結權化。調達阇世頻婆韋提。皆是

大權。現逆現順。利益眾生。二夫人奉食。三聖為說法。二初釋目連授戒二。初釋疾至。以其宿世事辟支佛。今得神通疾至王所。二授八下。釋戒相。初開香衣及上高床。以為八戒。齋在八外。次合香衣高床為七。不過中食為第八。則齋在八內。法無增減數有開合。皆名為八戒齋也。二富樓下。釋樓那說法。四頻婆下法食延壽。二次害下。明欲害母二。初分科。二初阇下。隨釋四。初為子幽閉三。初欲害母三。初王問在不。二守門下。以事實答。三王聞瞋怒二。初消經文。二應殺下。釋妨難。二劫初下。二臣諫三。初釋勸辭。二以手下。釋勸相。三驚怖下。明從勸。三敕語下。敕幽閉。二韋提下。因禁請佛二。初分科。二韋提下。隨釋二。初請人。一是門師。一是佛侍。先常教誡。故偏請二人。既在深宮。故請二人不敢偏一。欲傳我意請佛宣說生凈土因。請人之意也。◎

觀無量壽佛經疏妙宗鈔卷第三大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔

觀無量壽佛經疏妙宗鈔卷第四

宋四明沙門知禮述

◎二悲泣下。請式。科云請法。即法式也。三世尊下。因請往赴二。初分科。勝鬘等者。勝鬘夫人也。即舍衛國波斯匿王女。末利夫人所生。為逾阇國妃。其後父母遣書云

【現代漢語翻譯】大權：指阿阇世王掌握的統治權力。現逆現順：指阿阇世王有時違背佛法，有時順應佛法。利益眾生：指阿阇世王的行為最終目的是爲了利益眾生。二夫人奉食：指兩位夫人負責給阿阇世王提供食物。三聖為說法：指三位聖者（通常指佛陀及其兩位弟子）為阿阇世王說法。二初釋目連授戒二：分為兩部分，首先解釋目連尊者（Maudgalyayana）接受戒律。初釋疾至：首先解釋目連尊者迅速到達的原因，因為他前世侍奉過辟支佛（Pratyekabuddha），今生獲得了神通，所以能迅速到達阿阇世王所在的地方。二授八下：其次解釋授予八關齋戒（Astanga-sila）的內容，解釋戒律的相狀。初開香衣及上高床：首先開許使用香衣和登上高床，作為八關齋戒的內容，齋戒在八戒之外。次合香衣高床為七：其次將香衣和高床合併爲七戒，不過午食為第八戒，這樣齋戒就在八戒之內。法無增減數有開合：佛法本身沒有增減，只是在數量上有開合，都稱為八關齋戒。二富樓下：其次解釋富樓那尊者（Purna）說法。四頻婆下法食延壽：第四，頻婆娑羅王（Bimbisara）通過佛法和食物得以延年益壽。二次害下：其次說明阿阇世王想要加害母親韋提希夫人（Vaidehi）的事情。初分科：首先進行分科。二初阇下：其次跟隨經文解釋，分為四個部分。初為子幽閉三：首先，作為兒子，阿阇世王幽禁母親，分為三個部分。初欲害母三：首先，想要加害母親，分為三個部分。初王問在不：首先，阿阇世王詢問母親是否在。二守門下：其次，守門人以事實回答。三王聞瞋怒二：第三，阿阇世王聽聞后非常憤怒，分為兩個部分。初消經文：首先解釋經文。二應殺下：其次解釋妨礙和困難。二劫初下：其次，兩位大臣勸諫，分為三個部分。初釋勸辭：首先解釋勸諫的言辭。二以手下：其次解釋勸諫的相狀。三驚怖下：第三，說明阿阇世王聽從了勸諫。三敕語下：第三，命令幽禁母親。二韋提下：其次，因為被幽禁，韋提希夫人請求佛陀，分為兩個部分。初分科：首先進行分科。二韋提下：其次跟隨經文解釋，分為兩個部分。初請人：首先請求兩個人，一個是門師，一個是佛陀的侍者。因為他們經常教誡自己，所以特別請求這兩人。因為身在深宮，所以請求兩人，不敢偏向一方，想要傳達自己的意思，請求佛陀宣說往生凈土的原因，這就是請求人的用意。 ◎ 觀無量壽佛經疏妙宗鈔卷第三大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔觀無量壽佛經疏妙宗鈔卷第四宋四明沙門知禮述 ◎二悲泣下：其次，韋提希夫人悲傷哭泣，請求佛陀。請式：科判為『請法』，即請求佛法的方式。三世尊下：第三，因為韋提希夫人的請求，佛陀前往應允，分為兩個部分。初分科：首先進行分科。勝鬘等者：勝鬘（Srimala）等，指勝鬘夫人，她是舍衛國（Sravasti）波斯匿王（Prasenajit）的女兒，末利夫人所生，是逾阇國（Ayodhya）的妃子。之後，她的父母派人送信說……

【English Translation】 Great power: Refers to the ruling power held by King Ajatasatru. Appearing contrary and appearing compliant: Refers to King Ajatasatru sometimes acting against the Buddha's teachings and sometimes complying with them. Benefiting sentient beings: Refers to King Ajatasatru's actions ultimately aiming to benefit sentient beings. Two consorts offering food: Refers to the two consorts being responsible for providing food to King Ajatasatru. Three saints expounding the Dharma: Refers to the three saints (usually referring to the Buddha and his two disciples) expounding the Dharma for King Ajatasatru. Two, first explaining Maudgalyayana receiving precepts, two: Divided into two parts, first explaining the Venerable Maudgalyayana receiving the precepts. First explaining swift arrival: First explaining the reason for Venerable Maudgalyayana's swift arrival, because he served a Pratyekabuddha in his past life, and in this life he obtained supernatural powers, so he could quickly reach the place where King Ajatasatru was. Two, bestowing eight below: Secondly, explaining the content of bestowing the Eight Precepts (Astanga-sila), explaining the characteristics of the precepts. First, allowing fragrant clothes and ascending a high bed: First, allowing the use of fragrant clothes and ascending a high bed as content of the Eight Precepts, the fast is outside the eight precepts. Next, combining fragrant clothes and high bed as seven: Next, combining fragrant clothes and a high bed as seven precepts, not eating after noon is the eighth precept, so the fast is within the eight precepts. The Dharma has no increase or decrease, the numbers have opening and closing: The Buddha's teachings themselves have no increase or decrease, only the numbers have opening and closing, all are called the Eight Precepts. Two, Purna below: Secondly, explaining Venerable Purna expounding the Dharma. Four, Bimbisara below, Dharma food prolonging life: Fourth, King Bimbisara was able to prolong his life through the Dharma and food. Two, next harming below: Secondly, explaining King Ajatasatru's intention to harm his mother, Queen Vaidehi. First, dividing into sections: First, dividing into sections. Two, first Ajata below: Secondly, following the sutra to explain, divided into four parts. First, as a son imprisoning three: First, as a son, King Ajatasatru imprisoned his mother, divided into three parts. First, wanting to harm mother, three: First, wanting to harm his mother, divided into three parts. First, the king asks if she is there: First, King Ajatasatru asks if his mother is there. Two, the gatekeeper below: Secondly, the gatekeeper answers with the facts. Three, the king hears and is angry, two: Third, King Ajatasatru is very angry after hearing, divided into two parts. First, explaining the sutra text: First, explaining the sutra text. Two, should kill below: Secondly, explaining obstacles and difficulties. Two, beginning of the kalpa below: Secondly, two ministers advise, divided into three parts. First, explaining the words of advice: First, explaining the words of advice. Two, with hands below: Secondly, explaining the appearance of the advice. Three, frightened below: Third, explaining that King Ajatasatru followed the advice. Three, ordering words below: Third, ordering the imprisonment of his mother. Two, Vaidehi below: Secondly, because of being imprisoned, Queen Vaidehi requests the Buddha, divided into two parts. First, dividing into sections: First, dividing into sections. Two, Vaidehi below: Secondly, following the sutra to explain, divided into two parts. First, requesting people: First, requesting two people, one is the gate teacher, one is the Buddha's attendant. Because they often taught her, she especially requested these two. Because she was in the deep palace, she requested two people, not daring to favor one side, wanting to convey her meaning, requesting the Buddha to proclaim the cause of rebirth in the Pure Land, this is the intention of requesting people. ◎ Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Subtle Meaning Notes, Volume Three Taisho Tripitaka Volume 37 No. 1751 Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Subtle Meaning Notes Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life, Subtle Meaning Notes, Volume Four Composed by Shramana Zhili of Siming in the Song Dynasty ◎Two, weeping below: Secondly, Queen Vaidehi weeps sadly, requesting the Buddha. Requesting the form: Classified as 'requesting the Dharma,' which is the manner of requesting the Dharma. Three, World Honored One below: Third, because of Queen Vaidehi's request, the Buddha went to grant it, divided into two parts. First, dividing into sections: First, dividing into sections. Srimala and others: Srimala and others, refers to Queen Srimala, she was the daughter of King Prasenajit of Sravasti, born to Queen Mallika, she was the consort of the country of Ayodhya. Later, her parents sent a letter saying...

。佛出我國。神通自在。普益眾生。勝鬘執書。對使說偈云。仰惟佛世尊。普為世間出。亦應愍我等。速來至此處。即說此偈時。佛于空中現。復說偈贊云。如來妙色身世間無與等等。今韋提哀請佛即降赴。其事相類。故云不異。二知韋下隨釋五。初神通二。初消文。如來之心寂而常照。無數河沙世界眾生若干種心。悉知悉見。非同小聖作意方知。他心及以身如意通皆無記通也。二問前下。釋妨二。初出妨。此難重出。問不異前。答不同彼。言二解者。一滅即今嫌佛之惡。二生以後行法之善。何以故。若佛入彼頻婆之室。即令世王謂佛朋父還謀國政怨嫌既重。后不行法。故不窮往。母無斯事故佛親赴。二時韋下。色身。三坐百下。坐座。四目連下。眷屬。五普雨下雨華。四傷嘆請法二。初分科。今向世尊下。明請往生之因者。即二意中第二請示往生凈土之因。經云。唯愿佛日教我觀于清凈處文也。初明供養問往生因者。即第一意問往昔生中。何罪為因。生此阇世惡逆之子。應知此二語同意別。分二。初我有下。供養問往生因。經自絕瓔珞。舉身投地。號泣向佛。即三業供養。絕瓔投地是身。號泣是口。以二顯意。阇世之因已略如前。疏今但出調達之緣。二濁惡下。正問生處。二今向下。請往生因。第二正說分二。初泛

【現代漢語翻譯】佛陀出現在我國，具有神通自在的力量，普遍利益眾生。勝鬘夫人拿著書信，對使者說偈語：『我仰望佛陀世尊，普遍爲了世間出現，也應該憐憫我們，迅速來到這裡。』當她說這偈語時，佛陀在空中顯現，又說偈讚歎道：『如來微妙的色身，世間沒有可以與之相比的。』現在韋提希夫人哀切地祈請佛陀降臨，這件事與之前的情況類似，所以說『不異』（沒有不同）。二、瞭解韋提希夫人下文，隨之解釋五個方面。首先是神通，分為兩部分。第一部分是消文：如來的心寂靜而常照，無數恒河沙世界眾生若干種心念，都完全知曉和看見。這不同於小乘聖者需要作意才能知曉。他心通以及身如意通都是無記通（不記善惡的）。第二部分，『問前下』，解釋疑問，分為兩部分。首先提出疑問：這個疑問是重複提出的。問：『不異前』（與之前沒有不同）？答：『不同彼』（與之前不同）。所說的兩種解釋是：一是消除現在嫌棄佛陀的惡行，二是產生以後行法的善行。為什麼呢？如果佛陀進入頻婆娑羅王的住所，就會讓世王認為佛陀幫助他的父親，從而圖謀國家的政權，怨恨和嫌隙就會加重，以後就無法推行佛法了。所以佛陀不追究過去的事情。而韋提希夫人沒有這樣的事情，所以佛陀親自前往。二、『時韋下』，色身。三、『坐百下』，坐座。四、『目連下』，眷屬。五、『普雨下雨華』，普雨天華。四、傷嘆請法，分為兩部分。首先是分科：『今向世尊下』，說明祈請往生凈土的原因，也就是兩種意思中的第二種，祈請佛陀開示往生凈土的原因。經文中說：『唯愿佛日，教我觀于清凈處』。首先說明供養，詢問往生原因，也就是第一種意思，詢問過去生中，是什麼罪業作為原因，而生下阿阇世（Ajatasattu，未生怨，意為出生前就結下怨仇）這樣惡逆的兒子。應該知道這兩句話意思相同，但側重點不同。分為兩部分。首先是『我有下』，供養，詢問往生原因。經文中說自己解下瓔珞，舉身投地，號啕大哭地向佛陀祈求，這就是三業供養。解下瓔珞，舉身投地是身業，號啕大哭是口業，用這兩種來表達心意。阿阇世的因緣已經大致如前所述，疏文中現在只說明調達（Devadatta，提婆達多）的因緣。二、『濁惡下』，正式詢問出生之處。二、『今向下』，祈請往生原因。第二部分正式說明，分為兩部分。首先是泛泛而談。

【English Translation】 The Buddha appeared in our country, possessing the power of supernatural freedom, universally benefiting all sentient beings. Queen Srimala, holding the letter, spoke the following verse to the messenger: 'I look up to the Buddha, the World Honored One, who appears universally for the sake of the world, and should also have compassion on us, quickly come to this place.' When she spoke this verse, the Buddha appeared in the sky and again spoke a verse of praise: 'The Tathagata's wonderful form is unparalleled in the world.' Now, Queen Vaidehi earnestly requests the Buddha to descend, and this matter is similar to the previous situation, so it is said 'not different'. 2. Understanding Vaidehi's subsequent text, followed by an explanation of five aspects. The first is supernatural power, divided into two parts. The first part is textual analysis: The Tathagata's mind is tranquil and constantly illuminating, fully knowing and seeing the various thoughts of countless sentient beings in countless Ganges sand worlds. This is different from the lesser saints who need to focus their attention to know. The power of knowing others' minds and the power of physical wish-fulfillment are both unmarked (neither good nor bad). The second part, 'Question below', explains the questions, divided into two parts. First, raise the question: This question is repeated. Question: 'Not different from before'? Answer: 'Different from that' (different from the previous one). The two explanations given are: one is to eliminate the current dislike of the Buddha's evil deeds, and the other is to generate good deeds for future practice of the Dharma. Why? If the Buddha entered King Bimbisara's residence, it would cause the king to think that the Buddha was helping his father, thereby plotting to seize the power of the country, and the resentment and suspicion would increase, making it impossible to promote the Dharma in the future. Therefore, the Buddha does not pursue past events. But Queen Vaidehi does not have such things, so the Buddha personally goes. 2. 'Time below', physical form. 3. 'Sitting below', sitting seat. 4. 'Maudgalyayana below', family members. 5. 'Universal rain below rain flowers', universally raining heavenly flowers. 4. Lamenting and requesting the Dharma, divided into two parts. The first is division: 'Now towards the World Honored One below', explaining the reason for requesting rebirth in the Pure Land, which is the second of the two meanings, requesting the Buddha to teach the cause of rebirth in the Pure Land. The sutra says: 'I only wish that the Buddha Sun would teach me to contemplate the pure place'. First, explain the offering and ask the reason for rebirth, which is the first meaning, asking what sins in past lives caused the birth of Ajatasattu (unborn enemy, meaning enmity formed before birth) such a rebellious son. It should be known that these two sentences have the same meaning, but different focuses. Divided into two parts. The first is 'I have below', offering, asking the reason for rebirth. The sutra says that she took off her necklace, threw herself to the ground, and cried loudly to the Buddha, which is the offering of the three karmas. Taking off the necklace and throwing oneself to the ground is the karma of the body, and crying loudly is the karma of the mouth, using these two to express the intention. The causes and conditions of Ajatasattu have been roughly described before, and the commentary now only explains the causes and conditions of Devadatta. 2. 'Turbid evil below', formally asking about the place of birth. 2. 'Now below', requesting the cause of rebirth. The second part is the formal explanation, divided into two parts. The first is a general discussion.

科懸解二。初科三段。二如來下解初文。二初放下。重科廣釋二。初總別分科。酬前生處者。前韋提請云。惟愿為我廣說無憂惱處。佛今放光照其凈土。令彼見之。以酬前請。酬前凈業者。前請云。惟愿教我觀于清凈業處。今示三種凈業十六妙觀。即教彼觀凈業處也。近答等者。以韋提希于酬生處中因光見土。乃再請云。教我思惟教我正受。此在正宗。故云近答。若酬序中所請。即是遠答。二隨科解釋二。初酬二問二。初酬前生處二。初答其生處三。初爾時下放光普示。二或有下示土差別。三時韋下。的示生處。二思惟下。見土更請因。此請凈土正助二因。初教我思惟。若不思惟不成愿樂。有愿之思。乃成業因。惟愿世尊。教我修于凈土愿思。令成業因。此請事善助道之業也。次教我正受離邪倒想。領納所緣名為正受。此請世尊教我修行凈土觀法。即正觀也。二微笑下。酬前凈業二。初總別分科。初業共凡夫等者。今三種福是圓助道與正觀合。皆如來行故。云三世諸佛凈業正因。但以三種有通有局。初孝養等通於大小及以博地。故云初業共凡夫。次歸戒等唯通大小凡夫無分。故云次共二乘。若菩提心等專在大乘。不通凡小故云不共之法。二何以下。隨科解釋二。初三種凈業。答思惟三。初正明凈業三。初光照頻婆得道

【現代漢語翻譯】現代漢語譯本科懸解二：首先解釋科判的懸解，分為兩部分。第一部分分為三個小段。第二部分從『二如來下』開始，解釋第一段的經文。二初放下：第二部分首先放下。重新科判並廣泛解釋，分為兩部分。首先是總別分科。『酬前生處者』：對應之前韋提希夫人的請求，她說：『惟愿為我廣說無憂惱處（希望為我詳細講述沒有憂愁煩惱的地方）』。佛陀現在放光照耀那些清凈的國土，讓她看到，以此來酬謝之前的請求。『酬前凈業者』：對應之前的請求，她說：『惟愿教我觀于清凈業處（希望您教我如何觀察清凈的業報之處）』。現在佛陀展示三種凈業和十六種微妙的觀想，這就是教她觀察清凈業報之處。『近答等者』：因為韋提希夫人在酬謝生處時，因為佛光而看到了凈土，所以再次請求說：『教我思惟教我正受（請您教我如何思惟，如何正確地領受）』。這在正宗分中，所以說是『近答』。如果酬謝的是序分中的請求，那就是『遠答』。二隨科解釋二：第二部分，隨著科判進行解釋，分為兩部分。首先是酬謝兩個問題，分為兩部分。首先是酬謝之前的生處問題，分為兩部分。首先回答關於生處的問題，分為三部分。首先從『爾時下』開始，佛陀放光普遍展示。其次從『或有下』開始，展示國土的差別。然後從『時韋下』開始，明確地展示往生的處所。二思惟下：第二部分，因為看到凈土，所以進一步請求原因。這裡請求往生凈土的正因和助因。首先是『教我思惟』，如果不思惟，就不能成就愿樂。有願望的思惟，才能成為業因。『惟愿世尊，教我修于凈土愿思，令成業因（希望世尊，教我修習對於凈土的願望和思惟，使之成為往生的業因）』。這裡請求的是事善，作為輔助修道的行業。其次是『教我正受離邪倒想（教我正確的領受，遠離邪惡顛倒的想法）』，領納所緣的境界，稱為正受。這裡請求世尊教我修行凈土的觀想方法，也就是正觀。二微笑下：第二部分，酬謝之前的凈業問題，分為兩部分。首先是總別分科。『初業共凡夫等者』：現在所說的三種福業，是圓滿輔助修道的行業，與正觀相結合。都是如來所修行的，所以說是『三世諸佛凈業正因（過去、現在、未來諸佛修習凈業的正因）』。但是這三種福業，有的普遍，有的侷限。首先，孝養父母等，通用於大乘、小乘以及凡夫，所以說『初業共凡夫』。其次，皈依三寶、受持戒律等，只通用於大乘和小乘，凡夫沒有份，所以說『次共二乘』。如果菩提心等，專門屬於大乘，不通用於凡夫和小乘，所以說是『不共之法』。二何以下：第二部分，隨著科判進行解釋，分為兩部分。首先是三種凈業，回答思惟的問題，分為三部分。首先是正式說明凈業，分為三部分。首先是佛光照耀頻婆娑羅王，使他得道。

【English Translation】 English version Explanation of Section Division 2: First, explain the suspended explanation of the section division, divided into two parts. The first part is divided into three subsections. The second part starts from '二如來下' (Two Tathagatas below), explaining the text of the first subsection. 二初放下 (Two First Put Down): The second part first puts down. Re-section and broadly explain, divided into two parts. First is the general and specific section division. '酬前生處者 (Repaying the Previous Request for a Place of Birth)': Corresponds to the previous request of Lady Vaidehi, where she said: '惟愿為我廣說無憂惱處 (I wish you would explain to me in detail a place without sorrow and affliction)'. The Buddha now emits light to illuminate those pure lands, allowing her to see them, in order to repay the previous request. '酬前凈業者 (Repaying the Previous Request for Pure Karma)': Corresponds to the previous request, where she said: '惟愿教我觀于清凈業處 (I wish you would teach me how to observe the pure karmic realms)'. Now the Buddha shows the three kinds of pure karma and the sixteen kinds of subtle contemplations, which is teaching her to observe the pure karmic realms. '近答等者 (Close Answer, etc.)': Because Lady Vaidehi saw the Pure Land due to the Buddha's light when repaying the request for a place of birth, she requested again, saying: '教我思惟教我正受 (Teach me how to contemplate, teach me how to correctly receive)'. This is in the main section, so it is called 'close answer'. If it repays the request in the introductory section, it is a 'distant answer'. 二隨科解釋二 (Two Following the Section to Explain Two): The second part, explaining according to the section division, divided into two parts. First is repaying the two questions, divided into two parts. First is repaying the previous question about the place of birth, divided into two parts. First, answer the question about the place of birth, divided into three parts. First, starting from '爾時下 (At that time below)', the Buddha emits light to universally display. Second, starting from '或有下 (Or there are below)', display the differences in the lands. Then, starting from '時韋下 (When Vaidehi below)', clearly display the place of rebirth. 二思惟下 (Two Thinking Below): Second part, because she saw the Pure Land, she further requested the cause. Here, she requests the primary and auxiliary causes for rebirth in the Pure Land. First is '教我思惟 (Teach me to contemplate)', if one does not contemplate, one cannot achieve the joy of aspiration. Thinking with aspiration can become a karmic cause. '惟愿世尊，教我修于凈土愿思，令成業因 (I hope, World Honored One, teach me to cultivate the aspiration and contemplation for the Pure Land, so that it becomes a karmic cause for rebirth)'. Here, she requests good deeds as an auxiliary practice for cultivating the path. Next is '教我正受離邪倒想 (Teach me to correctly receive and be free from evil and inverted thoughts)', receiving the object of contemplation is called correct reception. Here, she requests the World Honored One to teach me the method of contemplating the Pure Land, which is correct contemplation. 二微笑下 (Two Smiling Below): The second part, repaying the previous question about pure karma, divided into two parts. First is the general and specific section division. '初業共凡夫等者 (The first karma is shared by ordinary people, etc.)': The three kinds of meritorious deeds mentioned now are complete auxiliary practices for cultivating the path, combined with correct contemplation. All are practiced by the Tathagata, so it is said to be '三世諸佛凈業正因 (the correct cause of pure karma for the Buddhas of the past, present, and future)'. However, these three kinds of meritorious deeds are sometimes universal and sometimes limited. First, filial piety to parents, etc., is applicable to the Great Vehicle, Small Vehicle, and ordinary people, so it is said '初業共凡夫 (the first karma is shared by ordinary people)'. Next, taking refuge in the Three Jewels, upholding precepts, etc., is only applicable to the Great Vehicle and Small Vehicle, and ordinary people do not have a share, so it is said '次共二乘 (the next is shared by the two vehicles)'. If the Bodhi mind, etc., belongs exclusively to the Great Vehicle and is not applicable to ordinary people and the Small Vehicle, so it is said '不共之法 (uncommon dharma)'. 二何以下 (Two What Below): The second part, explaining according to the section division, divided into two parts. First are the three kinds of pure karma, answering the question of contemplation, divided into three parts. First is formally explaining pure karma, divided into three parts. First is the Buddha's light illuminating King Bimbisara, enabling him to attain the path.

二。初釋微笑二。初問。二答二。初解有下答放光。觀法得果者。無生法忍是圓三觀習果故也。二微笑下。答微笑。惡業之報害命。縶身。而為獲果及凈土緣。如來心了善惡因果互動萬差。欲表內心是故微笑。二阿那下釋阿那含。二去此下。舉果勸修因二。初問。大本小本俱云極樂去此十萬億剎。剎即大千故云河沙。何言不遠。二解云下。答有二意。初以佛力故。令修觀者欲見即見。故此文云汝當繫念諦觀彼國。故知佛力加欲見者。令觀成見。後文云。一切眾生觀于西方極樂世界。以佛力故當得見彼清凈國土。故般舟見佛而論三力。一佛威力。二三昧力。三行者本功德力。次意即是光中現土即目睹見也。其二種見皆由感應。雖遠而近。然若心性不具塵剎。則佛無應現之理。生無感見之功。故此經談是心是佛。觀迷此意則非妙宗。三第一下。正示往生因二。初正示三。初共凡夫業。此經正被頓修之機。雖修佛行。父母師長豈不孝事。輪王十戒豈不止行。但能修之心。一一稱性。何妨所修慈孝之善。共于凡夫。二第二下。共二乘業。圓頓行者豈違小乘出家之式。三歸眾戒威儀等事。但受持之心合於一體。依於畢竟而所行之法共於二乘。三第三下。大乘不共業。依無作境起無緣誓。名發菩提心。實相不二而二。立因果殊。二

【現代漢語翻譯】現代漢語譯本二。初釋微笑二。初問。二答二。初解有下答放光。觀法得果者。無生法忍（anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）是圓三觀習果故也。二微笑下。答微笑。惡業之報害命。縶身。而為獲果及凈土緣。如來心了善惡因果互動萬差。欲表內心是故微笑。二阿那下釋阿那含（Anāgāmin，佛教修行四果中的第三果）。二去此下。舉果勸修因二。初問。大本小本俱云極樂去此十萬億剎。剎即大千故云河沙。何言不遠。二解云下。答有二意。初以佛力故。令修觀者欲見即見。故此文云汝當繫念諦觀彼國。故知佛力加欲見者。令觀成見。後文云。一切眾生觀于西方極樂世界。以佛力故當得見彼清凈國土。故般舟（Banzhou）見佛而論三力。一佛威力。二三昧力（samadhi，精神集中狀態）。三行者本功德力。次意即是光中現土即目睹見也。其二種見皆由感應。雖遠而近。然若心性不具塵剎。則佛無應現之理。生無感見之功。故此經談是心是佛。觀迷此意則非妙宗。三第一下。正示往生因二。初正示三。初共凡夫業。此經正被頓修之機。雖修佛行。父母師長豈不孝事。輪王十戒豈不止行。但能修之心。一一稱性。何妨所修慈孝之善。共于凡夫。二第二下。共二乘業。圓頓行者豈違小乘出家之式。三歸眾戒威儀等事。但受持之心合於一體。依於畢竟而所行之法共於二乘。三第三下。大乘不共業。依無作境起無緣誓。名發菩提心（bodhicitta，爲了一切眾生而追求覺悟的心）。實相不二而二。立因果殊。

【English Translation】 English version II. First Explanation of the Smile. II. First Question. II. Answer in Two Parts. II. First Explanation: The Answer Below Explains the Emission of Light. Those who attain results through contemplation attain the Anutpattika-dharma-kshanti (無生法忍, profound understanding of the non-arising and non-ceasing of things) because it is the fruit of practicing the perfect three contemplations. II. Below 'Smile': The answer is about the smile. The retribution of evil karma harms life and binds the body, yet it becomes a cause for attaining results and connection to the Pure Land. The Tathagata (如來, Thus Come One) understands the myriad differences in the interaction of good and evil causes and effects. He wishes to express his inner mind, therefore he smiles. II. Below 'Anāgāmin': Explains the Anāgāmin (阿那含, non-returner). II. Below 'Departing from Here': Raises the result to encourage cultivating the cause in two parts. First question: Both the larger and smaller versions say that the Land of Ultimate Bliss is hundreds of thousands of millions of ksetras (剎, Buddha-fields) away from here. A ksetra is a great chiliocosm, hence the term 'Ganges sands'. Why say it is not far? II. Below 'Explanation': The answer has two meanings. First, due to the Buddha's power, those who cultivate contemplation can see it whenever they wish. Therefore, this text says, 'You should focus your mind and carefully contemplate that country.' Thus, it is known that the Buddha's power adds to those who wish to see, enabling them to see through contemplation. The later text says, 'All sentient beings who contemplate the Western Land of Ultimate Bliss will, through the Buddha's power, be able to see that pure land.' Therefore, Banzhou (般舟) saw the Buddha and discussed three powers: first, the Buddha's power; second, the power of samadhi (三昧, concentration); and third, the power of the practitioner's inherent merits. The second meaning is that the land appears in the light, which is seeing with one's own eyes. Both kinds of seeing are due to interaction. Although far, it is near. However, if the mind-nature does not contain all ksetras, then the Buddha would have no reason to manifest, and beings would have no ability to perceive. Therefore, this sutra speaks of 'the mind is the Buddha'. Contemplating and being confused about this meaning is not the subtle teaching. III. First Below: Directly shows the cause of rebirth in the Pure Land in two parts. First, directly shows three. First, karma shared with ordinary people. This sutra is specifically for those who cultivate suddenly. Although cultivating Buddhist practices, how can one not be filial to parents and teachers? How can one not practice the ten precepts of a Wheel-Turning King? As long as the mind of cultivation is in accordance with the nature, what harm is there in the good deeds of compassion and filial piety being shared with ordinary people? II. Second Below: Karma shared with the two vehicles (聲聞乘 and 緣覺乘). How can those who cultivate the perfect and sudden teaching violate the monastic rules of the Hinayana (小乘, Lesser Vehicle)? The three refuges, precepts, and matters of deportment, etc., but the mind of upholding and maintaining is united as one, and the practices performed are shared with the two vehicles. III. Third Below: Unshared karma of the Mahayana (大乘, Great Vehicle). Relying on the uncreated realm, one arises with vows without conditions, which is called generating bodhicitta (菩提心, the mind of enlightenment). The true nature is non-dual yet dual, establishing distinct causes and effects.

而不二。始終理一。信此因果方名為深。讀誦大乘修三智解。運圓乘行。以此解行教其行者名為勸進。此三種業得前前者不得後後。得後後者必得前前。故今行人能修前二。前二不能修于大乘。故云餘二不及是言大乘。二佛告下結嘆。既是佛業驗是圓修。故大經中復有一行。名如來行。雖云一行而具五行。今亦如是雖是佛業而具三種。二諦聽下。嘆其所問。諦聽等者。諸經誡聽皆有此語。莫不令人生於三慧。而須按教明慧偏圓。能聽所聽。能思所思。能念所念。若作生滅解者。即三藏三慧。無生解者通教三慧。無量無作別圓可知。今令韋提等生圓三慧若不爾者。安能此座即證法忍。三即得下。略付阿難經如執明鏡等者。觀法如鏡修之如執。觀成土現如見面像。是知外有三種凈業。內備十六妙觀。乃得見也。此雖略付凈業。意說妙觀。初住初地者。圓住別地俱破無明。是無生忍位。妙玄一實位云。若入初住正破無明。是明圓教無生忍位。今意在圓。引仁王五種忍位者。用顯無生居三忍上。若依別教十信伏忍。十住信忍。十行去順忍。十地無生忍。妙覺寂滅忍。若約圓位五品伏忍。六根清凈信順二忍。初住至等覺名無生忍。妙覺名寂滅忍。然別初地即圓初住。故引仁王以證今位。行者應知。如來將說十六觀法。預彰所說是

圓妙觀。故云一切眾生觀于極樂觀成即得無生法忍。是故韋提聞說十六隨語觀成。說訖即證此之妙位。經示此觀是取初住徑捷之門。故不可云想事而已。二初明下。明十六妙觀。答正受二。初分科。二汝是下。隨釋二。初明韋提見土之由。經未得天眼等者。問阿那律天眼最勝。但見大千。豈有得天眼者越十萬億土見安養乎。答此語未得分真菩薩天眼。非二乘也。故大經二十二云。菩薩所得清凈天眼。異於聲聞緣覺所得。以是異故。一時遍見十方世界現在諸佛。大論亦同此說。韋提實大菩薩者。此顯韋提本住法身。為欲發起凈土觀法故示同凡。此會即得無生忍者。即者方將也。此會聞觀將證法忍。非謂前文說無生忍是韋提證。前文乃是通說未來眾生修十六觀能得無生。人見示同凡夫之言。便謂前文是韋提證。須知即得非已得也。既雲實大菩薩。乃是久證無生。如來據跡言是凡夫心想羸劣。劣想凡夫修之得忍。顯茲妙觀能革下。凡頓成圓聖。異方便者。十六觀法奇異方便也。故起信論云。修多羅說有勝方便。繫念極樂令生彼國。非直觀名方便者。謂彼依正有二方便。能令此土凡夫得見。一者修觀正受方便令心眼見。二佛神力示現方便能令目擊。既得見之由。有其二種。故云非直觀名方便。佛力令見亦是方便。韋提乃得二種

【現代漢語翻譯】現代漢語譯本圓妙觀（圓滿微妙的觀想）。所以說一切眾生觀想極樂世界成就，就能證得無生法忍（對事物不生不滅的深刻理解）。因此，韋提希夫人聽聞解說十六觀法，隨著解說觀想成就，說完就證得了這種微妙的境界。經文顯示這種觀想是進入初住位（菩薩修行的一個階段）最直接的途徑。所以不能說是僅僅是想想而已。二、初明下。說明十六種微妙的觀想。答正受二。首先分科。二、汝是下。隨著解釋二。首先說明韋提希夫人見到極樂世界的原因。經文說未得到天眼等等。問：阿那律（佛陀的弟子）的天眼最為殊勝，但只能見到大千世界。難道有得到天眼的人能超越十萬億佛土見到安養（極樂世界）嗎？答：這裡說的不是得到二乘（聲聞和緣覺）的真正的菩薩天眼。所以《大經》第二十二卷說：『菩薩所得到清凈天眼，不同於聲聞緣覺所得到的。』因為這種不同，所以能一時遍見十方世界現在諸佛。《大智度論》也同樣這樣說。韋提希夫人實際上是大菩薩。這裡顯示韋提希夫人本來安住於法身（佛的真身），爲了發起凈土觀法，所以示現為凡夫。『此會即得無生忍者』，『即』是方將的意思。這次聽聞觀法將要證得法忍，不是說前文所說的無生忍是韋提希夫人證得的。前文乃是通說未來眾生修習十六觀就能得到無生忍。有人見到示現為凡夫的話，就認為前文是韋提希夫人證得的。須知『即得』不是『已得』。既然說是實際上是大菩薩，乃是早就證得了無生。如來根據她示現的跡象說她是凡夫，心想羸弱。羸弱的凡夫修習這種觀法就能得到法忍，顯示這種妙觀能夠革除下劣，使凡夫頓然成就圓滿的聖人。奇異方便，十六觀法是奇異的方便法門。所以《起信論》說：『修多羅（佛經）說有殊勝的方便，繫念極樂世界，令眾生往生彼國。』不僅僅是觀想才叫方便，而是說極樂世界的依報和正報有兩種方便，能夠讓這個世界的凡夫得見。一是修觀正受的方便，令心眼得見；二是佛的神力示現的方便，能令肉眼看見。既然得到見到的原因有兩種，所以說不僅僅是觀想才叫方便。佛力令見也是方便。韋提希夫人得到了兩種方便。

【English Translation】 English version Yuan Miao Guan (Perfect and Wonderful Contemplation). Therefore, it is said that all sentient beings who contemplate the Land of Ultimate Bliss and achieve success will attain the Kṣānti (acceptance/endurance) of Non-Origination (a profound understanding of the non-arising and non-ceasing nature of phenomena). Therefore, when Vaidehi (Queen Vaidehi) heard the explanation of the Sixteen Contemplations, she achieved success in contemplation along with the explanation, and immediately attained this wonderful state. The sutra shows that this contemplation is the most direct path to enter the stage of the Initial Abode (a stage in the bodhisattva path). Therefore, it cannot be said that it is merely thinking. 2. 'Chu Ming Xia' (Beginning Explanation Below). Explaining the sixteen wonderful contemplations. 'Da Zheng Shou Er' (Answer: Proper Reception Two). First, categorize. 2. 'Ru Shi Xia' (You Are Below). Following the explanation two. First, explain the reason why Vaidehi saw the Pure Land. The sutra says 'not yet attained the divine eye, etc.' Question: Aniruddha's (one of the Buddha's disciples) divine eye is the most supreme, but he can only see the Sahā World (a great chiliocosm). How can someone who has attained the divine eye surpass hundreds of thousands of millions of lands to see the Land of Peace and Nourishment (Amitabha's Pure Land)? Answer: This refers to not attaining the true bodhisattva's divine eye of the Two Vehicles (Śrāvakas and Pratyekabuddhas). Therefore, the Great Sutra, chapter 22, says: 'The pure divine eye attained by bodhisattvas is different from that attained by Śrāvakas and Pratyekabuddhas.' Because of this difference, they can simultaneously see all Buddhas in the present in the ten directions. The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) also says the same. Vaidehi is actually a great bodhisattva. This shows that Vaidehi originally resided in the Dharmakāya (the body of the Dharma, the true body of the Buddha). In order to initiate the Pure Land contemplation method, she manifested as an ordinary person. 'Ci Hui Ji De Wu Sheng Ren Zhe' (This Assembly Immediately Attains the Kṣānti of Non-Origination), 'Ji' (immediately) means 'about to'. This assembly will hear the contemplation method and is about to attain the Kṣānti of Dharma-acceptance, not that the Kṣānti of Non-Origination mentioned earlier is what Vaidehi attained. The previous text generally speaks of future sentient beings who cultivate the Sixteen Contemplations and can attain the Kṣānti of Non-Origination. Some people see the words 'manifesting as an ordinary person' and think that the previous text is what Vaidehi attained. It should be known that 'immediately attains' is not 'already attained'. Since it is said that she is actually a great bodhisattva, she has long since attained Non-Origination. The Tathagata (Buddha), based on her manifested traces, says that she is an ordinary person with a weak mind. A weak ordinary person who cultivates this contemplation method can attain the Kṣānti, showing that this wonderful contemplation can transform the inferior and instantly make ordinary people become perfect sages. Extraordinary expedient means, the Sixteen Contemplations are extraordinary expedient means. Therefore, the Awakening of Faith in the Mahayana says: 'The sutras say that there are superior expedient means, focusing on the Land of Ultimate Bliss, causing sentient beings to be reborn in that land.' It is not just contemplation that is called an expedient means, but rather the adornments and rewards of the Land of Ultimate Bliss have two expedient means that can allow ordinary people of this world to see. One is the expedient means of cultivating contemplation and proper reception, allowing the mind's eye to see; the other is the expedient means of the Buddha's divine power manifestation, allowing the physical eye to see. Since there are two reasons for being able to see, it is said that it is not just contemplation that is called an expedient means. The Buddha's power allowing one to see is also an expedient means. Vaidehi attained both expedient means.

之見。一者將有隨文作觀之見。二者已蒙佛力示現見也。故云韋提見土之由。二韋提下。為未來請見土之法二。初請。韋提先領示現方便而為請由。是故經云。如我今者以佛力故見彼國土。然復正請觀法方便。乃以眾生而為請緣。故經云。若佛滅后諸眾生等。濁惡不善五苦所逼。云何當見極樂世界。五苦者。疏有二釋。初以五道非樂釋。二以五罪招報釋者。地獄燒煮苦。餓鬼饑虛苦。畜生屠割苦。人間八種苦。天上五衰苦。次釋者。聖意多含更明五惡招於二報。名出大本無量壽經。今云大經是也。疏文先列三五之名。次五惡下。釋出三五。殺至飲酒五惡因也。如大經下。釋五痛即華報也。五燒下。釋五燒即果報也。然其二報並無五相。各稱五者皆從五種惡因而立。故彼五文。后皆結云。是為一大惡一痛一燒。乃至總云。五大惡五痛五燒。故知二五皆從因立。二答二。初列觀分科二。初列觀。義例云。夫三觀者。義唯三種。一者從行。唯于萬境觀一心。萬境雖殊。妙觀理等。如觀陰等即其意也。二約法相。如約四諦五行之文。入一念心以為圓觀。三託事。如王舍耆阇名從事立。借事為觀以導執情。如方等普賢其例可識。問今十六觀於三種中屬何義邪。答既不撮乎。法相入心成觀。信非附法。又非借彼事義。立境立觀。驗

非託事明矣。如來直談十六觀行修證之門。正當從行也。問義例三種。皆是理觀今之十六歷依正事何預三種邪。答託事附法二種三觀有事有理。且置未論從行三觀以何義故。不得歷事。既言從行。必四種行。常坐一種縱直觀理。餘三三昧豈不兼事。如般舟三觀歷唸佛事。方等三觀歷持咒事。法華三觀歷誦經事。請觀音三觀歷數息事。覺意三觀歷三性事。此等歷事若非從行攝屬何邪。般舟三昧初觀足下千輻輪相。次第逆緣至肉髻相。彼觀相時即用三觀。彼是從行今那獨非。況義例云。唯于萬境觀一心。豈今依正不唯一心。經文具列十六境相。大師但于首題示圓三觀。令將此觀觀十六境。正是萬境雖殊妙觀理等。又今三觀。並諸歷事三觀。若非從行等者。那云三觀義唯三種。問今經但于像觀示。云是心作佛是心是佛。諸文皆無觀理之語。則知佛外皆是事觀。縱將此義例觀十五。斯是行人用理觀意。據經現文但是事觀。答若自依經修觀入證。何須四依解說經意制立觀法。大師深得佛旨。故於首題以妙三觀釋能觀觀。以妙三身釋所觀佛。而云觀雖十六言佛便周。今依大師用三妙觀觀十六境。豈是行人自用觀意。應知四種三昧無不於事觀三諦理。但般舟等依定散善事。覺意縱任善惡等事。是故偏得歷事之名。若常坐等直於三道之

事。而觀三諦。不兼修善及縱惡事。故受理名。今經觀法豈可異於四三昧邪。故知十六正是從行歷事觀理也。應知十六皆用三觀為想相之法。三觀微故且觀落日及以清水。三觀漸著乃觀地樹座像佛身。下去諸境皆須三觀。二就十下分科。以十六觀三類分之。六屬依報者。日標送想之方。冰表琉璃之地。雖此土物意顯彼邦。是故六觀皆彼依報。七屬正報者。座為三聖親依。像類三聖真體。是故七觀皆名正報。三輩之人自此之彼。修因托質事相不同。是故此三自為一類。二第一下。隨科解釋三。初六觀觀依報六。初日觀二。初立意分科。先作日觀意令繫心。凡心暗散何能明見凈土妙境。故令專想落日之形。一事繫心想之不已。其心則定。心若靜細種種觀法皆可造修。繫心之法須落日者。欲令定想趣于西方。是向彌陀所居處故。二隨解釋二。初佛告下。總勸修觀。經韋提希汝及眾生者。韋提希等是現在機。一切眾生是未來機。故知修觀不專佛世。況復韋提是發起者。正為今人請正受法。是故我佛勸眾生修。修法如何。專系一處所謂西方。二云何下。正明日觀三。初舉所觀境。經文意者謂。昔曾見者。或現前見日欲沒相。為所觀境。蓋以此觀所被周遍。唯除生下。雙目俱盲。既不識日故莫能想。若曾有目即今盲者。亦可修之。

【現代漢語翻譯】事。而觀三諦（空、假、中三諦）。不兼修善及縱惡事。故受理名。現在這部經中的觀法怎麼可以和四種三昧（常坐三昧、常行三昧、半行半坐三昧、非行非坐三昧）不同呢？因此可知十六觀正是從修行經歷事相而觀理。應當知道十六觀都用三觀（空觀、假觀、中觀）作為想像事相的方法。因為三觀還很微弱，所以先觀落日以及清水。三觀逐漸純熟，就觀地、樹、寶座、佛像。下面的各種境界都需要用三觀來觀想。二、在『十下』開始分科，將十六觀分為三類。六觀屬於依報（佛所居住的環境），日觀標明送想的方向，冰觀象徵琉璃的地面。雖然這些是此土之物，但意在顯現彼國（極樂世界）。所以這六觀都是彼國的依報。七觀屬於正報（佛和菩薩的身體），寶座是三聖（阿彌陀佛、觀世音菩薩、大勢至菩薩）所親近的，佛像類似三聖的真身。所以這七觀都名為正報。三輩（上輩、中輩、下輩）之人從此土往生彼土，修行的因和所依託的質地事相不同。所以這三觀自成一類。二、『第一下』開始，隨著分科解釋三觀。首先是六觀中的觀依報六觀。初日觀分為二。初、立意分科。先修作日觀的目的是爲了繫念一心。凡夫的心闇昧散亂，怎麼能夠明見凈土的妙境呢？所以要專心想像落日的形狀。一件事繫念一心，持續不斷地觀想，心就會安定。心如果平靜而細微，各種觀法都可以修習。繫念一心的方法需要觀落日的原因是，想要讓定的觀想趨向西方。因為西方是阿彌陀佛所居住的地方。二、隨著解釋分為二。初、佛告下。總的勸導修觀。經文中的『韋提希汝及眾生』，韋提希等是現在的根機，一切眾生是未來的根機。所以知道修觀不只是佛在世的時候。更何況韋提希是發起者，正是爲了現在的人請問正確的修行方法。因此我佛勸導眾生修習。修習的方法是什麼呢？專心繫念一處，就是西方。二、『云何下』。正式說明日觀分為三。初、舉出所觀的境界。經文的意思是說，曾經見過的人，或者現在眼前見到太陽將要落山的景象，作為所觀的境界。大概是因為這種觀法所覆蓋的範圍很廣，只有天生下來雙目都失明的人除外。既然不認識太陽，所以不能夠想像。如果曾經有眼睛現在失明的人，也可以修習這種觀法。

【English Translation】 This involves contemplating the Three Truths (emptiness, provisional existence, and the Middle Way), without simultaneously cultivating good deeds or indulging in evil. Hence, it is given this name. How can the methods of contemplation in this sutra differ from the Four Samadhis (constantly sitting samadhi, constantly walking samadhi, half-walking and half-sitting samadhi, neither walking nor sitting samadhi)? Therefore, it is known that the Sixteen Contemplations are precisely the practice of observing principles through the experience of events. It should be understood that all Sixteen Contemplations use the Three Contemplations (contemplation of emptiness, contemplation of provisional existence, and contemplation of the Middle Way) as methods for visualizing appearances. Because the Three Contemplations are subtle, one begins by contemplating the setting sun and clear water. As the Three Contemplations gradually become established, one then contemplates the ground, trees, seat, and the Buddha's body. All subsequent realms require the use of the Three Contemplations. Secondly, the section begins at 'ten below', dividing the Sixteen Contemplations into three categories. Six contemplations belong to the dependent environment (the environment where the Buddha resides). The sun contemplation indicates the direction of sending thoughts, and the ice contemplation symbolizes the ground of lapis lazuli. Although these are objects of this land, the intention is to reveal that other land (the Pure Land of Ultimate Bliss). Therefore, these six contemplations are all dependent environments of that land. Seven contemplations belong to the principal reward (the body of the Buddha and Bodhisattvas). The seat is what the Three Sages (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva) are close to, and the Buddha image resembles the true body of the Three Sages. Therefore, these seven contemplations are all named principal rewards. People of the three grades (upper grade, middle grade, and lower grade) are reborn from this land to that land, and the causes they cultivate and the qualities they rely on are different. Therefore, these three contemplations form a category of their own. Secondly, starting from 'first below', the three contemplations are explained according to the categories. First are the six contemplations of the dependent environment. The initial sun contemplation is divided into two. First, establishing the intention and dividing the categories. The purpose of first practicing the sun contemplation is to focus the mind. If the mind of an ordinary person is dark and scattered, how can they clearly see the wonderful realms of the Pure Land? Therefore, one should focus on imagining the shape of the setting sun. Focusing the mind on one thing and continuously contemplating it will calm the mind. If the mind is calm and subtle, all kinds of contemplation methods can be practiced. The reason why the method of focusing the mind requires contemplating the setting sun is to direct the fixed contemplation towards the West. Because the West is where Amitabha Buddha resides. Secondly, following the explanation, it is divided into two. First, 'the Buddha told' below. Generally encouraging the practice of contemplation. In the sutra, 'Vaidehi, you and sentient beings', Vaidehi and others are present faculties, and all sentient beings are future faculties. Therefore, it is known that the practice of contemplation is not only during the Buddha's time. Moreover, Vaidehi is the initiator, precisely asking for the correct practice method for people today. Therefore, the Buddha encourages sentient beings to practice. What is the method of practice? Focus the mind on one place, which is the West. Secondly, 'how below'. Formally explaining the sun contemplation in three parts. First, mentioning the object of contemplation. The meaning of the sutra is that those who have seen it before, or those who now see the scene of the sun setting, take it as the object of contemplation. This is probably because the scope covered by this contemplation is very wide, except for those who are born blind in both eyes. Since they do not recognize the sun, they cannot imagine it. If someone who used to have eyes is now blind, they can also practice this contemplation.

況現有目見日分明。修之越易。即以所見落日為境。想之令起觀中之日。二當起下。正教觀察。釋題觀字明妙三觀。題目是總。經文是別。豈不以總而貫于別。今想落日。而能想之觀隨解而進。三藏事定能想所想無非生滅。通教事定能想所想皆如幻化。別知能想元是佛性。于想能所次第觀中。圓人妙解知能想心本具一切依正之法。今以具日之心緣于即心之日。令本性日顯現其前。斯乃以法界心緣法界境。起法界日。既皆法界。豈不即空假中。圓人六根常所觸對。尚須唸唸即空假中。豈今修觀頓廢此三。此猶總示。若別論三觀成日功者。以根境空寂故。心日無礙。以緣起假立故。累想日生。以其心日皆法界故。當處顯現。此之三觀同在一心。非一非三而三而一。不可思議。以其圓人凡修功行皆悉如是。若不爾者非是圓人修事觀也。通人必。以如幻之心。修諸事定。以驗圓人用即中心成其事觀。既以妙心觀于落日。此心堅住能于本性顯現日相。不唯閉目能見開目亦皆明瞭。若如此者則日觀成也。疏出二義二。初教令下除疑。大本下捲雲。若有眾生以疑惑心。修諸功德愿生彼國。不了佛智修習善本。愿生其國。此諸眾生生彼宮殿壽五百歲。常不見佛。不聞法。不見僧。于彼國土而受胎生。此人宿世無有智慧。疑惑所致。乃至

【現代漢語翻譯】況且現在有眼睛可以清楚地看到太陽，修行起來更加容易。就以所見的落日作為觀想的境界，想像它，使觀想中的太陽生起。第二，應當從下向上，正確地教導觀察。解釋題目中的『觀』字，闡明妙有、性空、假名這三種觀。題目是總綱，經文是分述。難道不是用總綱來貫穿分述嗎？現在觀想落日，而能觀想的智慧隨著理解而進步。藏教的事理確定了能想和所想都不過是生滅法。通教的事理確定了能想和所想都如幻如化。別教知道能想的根源是佛性。在對能想和所想次第觀照中，圓教的人以微妙的理解知道能想的心本來就具備一切依報和正報之法。現在用具備太陽的心緣于即是自心的太陽，使本性的太陽顯現在眼前。這乃是以法界的心緣法界的境界，生起法界的太陽。既然都是法界，難道不就是空、假、中嗎？圓教的人六根經常接觸到的境界，尚且需要念念不離空、假、中，難道現在修觀反而完全廢棄這三種觀嗎？這還是總體的指示。如果分別論述三種觀成就太陽的功德，那麼，因為根和境都是空寂的，所以心和太陽之間沒有障礙；因為因緣和合而假立，所以累積觀想就能使太陽生起；因為心和太陽都是法界的緣故，所以在當下顯現。這三種觀同時存在於一心之中，非一非三，而三而一，不可思議。因為圓教的人凡是修習功行都是這樣的。如果不是這樣，就不是圓教的人修習事觀了。通教的人必定以如幻的心，修習各種事定，以此來驗證圓教的人用即是中心來成就事觀。既然用微妙的心觀照落日，這顆心堅定不移，就能在本性中顯現太陽的形象。不僅閉上眼睛能看見，睜開眼睛也都能清楚地看見。如果這樣，那麼日觀就成就了。疏文中闡述了兩種含義。首先，教令下文是爲了消除疑惑。《大本》下卷說：『如果有眾生以疑惑的心，修習各種功德，希望往生到那個國度，卻不瞭解佛的智慧，修習善的根本，希望往生到那個國度。這些眾生往生到彼國的宮殿中，壽命五百歲，卻常常見不到佛，聽不到法，見不到僧，在那個國土中以胎生的方式出生。』這個人前世沒有智慧，是疑惑所導致的。乃至現代漢語譯本：況且現在有眼睛可以清楚地看到太陽（指落日），修行起來更加容易。就以所見的落日作為觀想的境界，想像它，使觀想中的太陽生起。第二，應當從下向上，正確地教導觀察。解釋題目中的『觀』字，闡明妙有、性空、假名這三種觀。題目是總綱，經文是分述。難道不是用總綱來貫穿分述嗎？現在觀想落日，而能觀想的智慧隨著理解而進步。藏教的事理確定了能想和所想都不過是生滅法。通教的事理確定了能想和所想都如幻如化。別教知道能想的根源是佛性。在對能想和所想次第觀照中，圓教的人以微妙的理解知道能想的心本來就具備一切依報和正報之法。現在用具備太陽的心緣于即是自心的太陽，使本性的太陽顯現在眼前。這乃是以法界的心緣法界的境界，生起法界的太陽。既然都是法界，難道不就是空、假、中嗎？圓教的人六根經常接觸到的境界，尚且需要念念不離空、假、中，難道現在修觀反而完全廢棄這三種觀嗎？這還是總體的指示。如果分別論述三種觀成就太陽的功德，那麼，因為根和境都是空寂的，所以心和太陽之間沒有障礙；因為因緣和合而假立，所以累積觀想就能使太陽生起；因為心和太陽都是法界的緣故，所以在當下顯現。這三種觀同時存在於一心之中，非一非三，而三而一，不可思議。因為圓教的人凡是修習功行都是這樣的。如果不是這樣，就不是圓教的人修習事觀了。通教的人必定以如幻的心，修習各種事定，以此來驗證圓教的人用即是中心來成就事觀。既然用微妙的心觀照落日，這顆心堅定不移，就能在本性中顯現太陽的形象。不僅閉上眼睛能看見，睜開眼睛也都能清楚地看見。如果這樣，那麼日觀就成就了。疏文中闡述了兩種含義。首先，教令下文是爲了消除疑惑。《大本》下卷說：『如果有眾生以疑惑的心，修習各種功德，希望往生到那個國度，卻不瞭解佛的智慧，修習善的根本，希望往生到那個國度。這些眾生往生到彼國的宮殿中，壽命五百歲，卻常常見不到佛，聽不到法，見不到僧，在那個國土中以胎生的方式出生。』這個人前世沒有智慧，是疑惑所導致的。乃至

【English Translation】 Moreover, now we have eyes to see the sun (referring to the setting sun) clearly, making cultivation even easier. Just take the seen setting sun as the object of contemplation, imagine it, and cause the sun in contemplation to arise. Secondly, one should teach observation correctly from the bottom up. Explaining the word 'contemplation' (觀, guan) in the title, clarifying the three contemplations of wondrous existence (妙有, miaoyou), emptiness of nature (性空, xingkong), and provisional designation (假名, jiaming). The title is the general outline, and the scripture is the detailed explanation. Isn't it using the general outline to penetrate the detailed explanation? Now contemplating the setting sun, and the wisdom of being able to contemplate progresses with understanding. The affairs and principles of the Tripitaka teaching determine that what can be thought and what is thought are nothing but arising and ceasing phenomena. The affairs and principles of the Common teaching determine that what can be thought and what is thought are all like illusions. The Separate teaching knows that the origin of what can be thought is the Buddha-nature. In the sequential contemplation of what can be thought and what is thought, the perfect teaching person, with subtle understanding, knows that the mind that can think originally possesses all the dependent and direct rewards of the Dharma realm. Now, using the mind that possesses the sun to contemplate the sun that is the mind itself, causing the sun of inherent nature to appear before one. This is using the mind of the Dharma realm to contemplate the realm of the Dharma realm, causing the sun of the Dharma realm to arise. Since all are the Dharma realm, isn't it just emptiness, provisionality, and the middle way? The realms that the six senses of the perfect teaching person constantly encounter still need to be inseparable from emptiness, provisionality, and the middle way in every thought. How can cultivating contemplation now completely abandon these three contemplations? This is still a general instruction. If we separately discuss the merits of the three contemplations in accomplishing the sun, then, because the root and realm are empty and still, there is no obstruction between the mind and the sun; because of the provisional establishment of dependent origination, accumulating contemplation can cause the sun to arise; because the mind and the sun are both of the Dharma realm, they manifest in the present moment. These three contemplations exist simultaneously in one mind, neither one nor three, but three and one, inconceivable. Because the perfect teaching person cultivates all meritorious practices in this way. If it is not like this, it is not the perfect teaching person cultivating contemplation of affairs. The Common teaching person must use an illusory mind to cultivate various samadhis of affairs, using this to verify that the perfect teaching person uses the center to accomplish the contemplation of affairs. Since one contemplates the setting sun with a wondrous mind, this mind is firm and unwavering, and can manifest the image of the sun in the inherent nature. Not only can one see it with closed eyes, but one can also see it clearly with open eyes. If this is the case, then the sun contemplation is accomplished. The commentary elucidates two meanings. First, the instruction in the following text is to eliminate doubts. The lower volume of the 'Great Sutra' says: 'If there are sentient beings who cultivate various merits with a doubtful mind, hoping to be reborn in that land, but do not understand the wisdom of the Buddha, cultivate the roots of goodness, hoping to be reborn in that land. These sentient beings are reborn in the palaces of that land, with a lifespan of five hundred years, but they often do not see the Buddha, do not hear the Dharma, and do not see the Sangha, and are born in that land through the womb.' This person has no wisdom in past lives, which is caused by doubt. Even to English version: Moreover, now we have eyes to see the sun (指落日, refers to the setting sun) clearly, making cultivation even easier. Just take the seen setting sun as the object of contemplation, imagine it, and cause the sun in contemplation to arise. Secondly, one should teach observation correctly from the bottom up. Explaining the word 'contemplation' (觀, guan) in the title, clarifying the three contemplations of wondrous existence (妙有, miaoyou), emptiness of nature (性空, xingkong), and provisional designation (假名, jiaming). The title is the general outline, and the scripture is the detailed explanation. Isn't it using the general outline to penetrate the detailed explanation? Now contemplating the setting sun, and the wisdom of being able to contemplate progresses with understanding. The affairs and principles of the Tripitaka teaching determine that what can be thought and what is thought are nothing but arising and ceasing phenomena. The affairs and principles of the Common teaching determine that what can be thought and what is thought are all like illusions. The Separate teaching knows that the origin of what can be thought is the Buddha-nature. In the sequential contemplation of what can be thought and what is thought, the perfect teaching person, with subtle understanding, knows that the mind that can think originally possesses all the dependent and direct rewards of the Dharma realm. Now, using the mind that possesses the sun to contemplate the sun that is the mind itself, causing the sun of inherent nature to appear before one. This is using the mind of the Dharma realm to contemplate the realm of the Dharma realm, causing the sun of the Dharma realm to arise. Since all are the Dharma realm, isn't it just emptiness, provisionality, and the middle way? The realms that the six senses of the perfect teaching person constantly encounter still need to be inseparable from emptiness, provisionality, and the middle way in every thought. How can cultivating contemplation now completely abandon these three contemplations? This is still a general instruction. If we separately discuss the merits of the three contemplations in accomplishing the sun, then, because the root and realm are empty and still, there is no obstruction between the mind and the sun; because of the provisional establishment of dependent origination, accumulating contemplation can cause the sun to arise; because the mind and the sun are both of the Dharma realm, they manifest in the present moment. These three contemplations exist simultaneously in one mind, neither one nor three, but three and one, inconceivable. Because the perfect teaching person cultivates all meritorious practices in this way. If it is not like this, it is not the perfect teaching person cultivating contemplation of affairs. The Common teaching person must use an illusory mind to cultivate various samadhis of affairs, using this to verify that the perfect teaching person uses the center to accomplish the contemplation of affairs. Since one contemplates the setting sun with a wondrous mind, this mind is firm and unwavering, and can manifest the image of the sun in the inherent nature. Not only can one see it with closed eyes, but one can also see it clearly with open eyes. If this is the case, then the sun contemplation is accomplished. The commentary elucidates two meanings. First, the instruction in the following text is to eliminate doubts. The lower volume of the 'Great Sutra' says: 'If there are sentient beings who cultivate various merits with a doubtful mind, hoping to be reborn in that land, but do not understand the wisdom of the Buddha, cultivate the roots of goodness, hoping to be reborn in that land. These sentient beings are reborn in the palaces of that land, with a lifespan of five hundred years, but they often do not see the Buddha, do not hear the Dharma, and do not see the Sangha, and are born in that land through the womb.' This person has no wisdom in past lives, which is caused by doubt. Even to

生彼宮殿無有一念惡事。但於五百歲中不見三寶。故作此觀令除疑惑者。經云。不了佛智則生疑惑。疏云。故作此觀令除疑惑。即顯此觀能了佛智。若其不用一心三觀觀落日者。則迷佛智。那名此觀能除疑惑。日觀既爾余觀例然。故知大師依乎佛智立今觀法。然十六觀屬頓教故。原始要終皆用佛智。若凡小善乃于臨終迴向佛智。作眾惡者須依佛智求滅罪障。此等亦名了于佛智不生疑惑。既有乘種生彼速得見佛聞法預于海眾。不生邊地及胎宮也。二障者下。滅障即五逆重罪也。彼經散善力弱。故逆謗不生。故彼經云。若有眾生聞其名字信心歡喜。乃至一念至心迴向愿生彼國。即得往生。住不退轉。唯除五逆誹謗正法。若依今經修正觀者。下至日想即能滅除五逆重罪。是知逆罪得生必由修觀。下輩自論者。下品下生觀云。除八十億劫生死之罪。今言六十者。恐六字誤。問既用法界以為心境。顯法界日。令閉目開目常得見日。即是觀行見法界理。當中三品。今何判位在名字初。屬下下品。答理觀事定相即修者。心雖不二。事雜凡情。故未伏惑。事定可成。理觀忘情。伏惑方發。故別惑初伏名觀行位見法界理。深伏乃名相似位見。分斷方得真見法界。今之行者觀日觀冰及觀琉璃。雖用法界心境而觀。而惑全未伏。凡情尚濃方得

【現代漢語翻譯】現代漢語譯本生到那個宮殿里，沒有一絲一毫的惡事。只是在五百歲的時間裡見不到三寶（佛、法、僧）。所以要作這種觀想來消除疑惑。經書上說：『不瞭解佛的智慧就會產生疑惑。』疏文說：『所以要作這種觀想來消除疑惑。』這就顯示出這種觀想能夠了解佛的智慧。如果不用一心三觀來觀想落日，就會迷惑于佛的智慧。那樣的話，怎麼能說這種觀想能夠消除疑惑呢？日觀是這樣，其他的觀想也是同樣的道理。所以知道大師是依據佛的智慧來建立現在的觀想方法。然而十六觀屬於頓教，所以從開始到結束都要運用佛的智慧。如果是凡夫的小善，也要在臨終時迴向佛的智慧。作惡多端的人，必須依靠佛的智慧來求得滅除罪障。這些人也可以說是瞭解佛的智慧，不會產生疑惑。既然有乘愿再來的人，生到極樂世界后就能迅速見到佛，聽聞佛法，參與到海眾之中，不會生到邊地或者胎宮裡。『二障者下』，滅除的罪障就是五逆重罪。在《觀無量壽經》中，散善的力量很弱，所以五逆和誹謗正法的人不能往生。所以那部經上說：『如果有眾生聽到阿彌陀佛的名字，信心歡喜，甚至一念至誠迴向，愿生到極樂世界，就能往生，住于不退轉的境界。』只有犯下五逆罪和誹謗正法的人不能往生。如果依據這部經修正觀，下至日想觀就能滅除五逆重罪。由此可知，犯下五逆罪的人能夠往生，必定是因為修習觀想。『下輩自論者』，下品下生觀中說：『消除八十億劫生死之罪。』現在說六十億劫，可能是六字有誤。問：既然用法界作為心和境，顯現法界之日，使閉眼和睜眼時都能見到太陽，這就是觀行見到法界的道理。當中三品，現在為什麼判定他的位置在名字初，屬於下下品？答：理觀和事定是相互關聯的。心雖然不是二元對立的，但事情混雜著凡夫的情感，所以還沒有降伏煩惱。事情確定了就可以成功，理觀忘卻情感，降伏煩惱才能發生。所以降伏最初的煩惱叫做觀行位，見到法界的道理。深深地降伏煩惱叫做相似位見。分斷煩惱才能真正見到法界。現在的修行人觀想太陽、觀想冰和觀想琉璃，雖然用法界作為心和境來觀想，但是煩惱完全沒有降伏，凡夫的情感還很濃厚，才能得到

【English Translation】 English version Having been born in those palaces, there is not a single thought of evil. However, for five hundred years, one does not see the Three Jewels (Buddha, Dharma, Sangha). Therefore, one should practice this contemplation to eliminate doubts. The sutra says: 'Not understanding the wisdom of the Buddha gives rise to doubts.' The commentary says: 'Therefore, one should practice this contemplation to eliminate doubts.' This shows that this contemplation can lead to understanding the wisdom of the Buddha. If one does not use the One Mind Three Contemplations to contemplate the setting sun, one will be deluded about the wisdom of the Buddha. In that case, how can it be said that this contemplation can eliminate doubts? The Sun Contemplation is like this, and the other contemplations are the same. Therefore, it is known that the Great Master established the present method of contemplation based on the wisdom of the Buddha. However, the Sixteen Contemplations belong to the Sudden Teaching, so from beginning to end, one must use the wisdom of the Buddha. If it is an ordinary person's small good deed, one should also dedicate it to the wisdom of the Buddha at the time of death. Those who commit many evil deeds must rely on the wisdom of the Buddha to seek the elimination of karmic obstacles. These people can also be said to understand the wisdom of the Buddha and not give rise to doubts. Since there are those who return by virtue of their vows, they can quickly see the Buddha, hear the Dharma, and participate in the assembly of the sea upon being born in the Land of Ultimate Bliss, and will not be born in border regions or wombs. 'The Two Obstacles below' refers to the elimination of the heavy karmic obstacles of the Five Heinous Offenses. In the Contemplation Sutra, the power of scattered good deeds is weak, so those who commit the Five Heinous Offenses and slander the Dharma cannot be reborn there. Therefore, that sutra says: 'If there are sentient beings who hear the name of Amitabha Buddha, rejoice with faith, and even with one thought sincerely dedicate their merit, wishing to be born in that land, they will be reborn and dwell in the state of non-retrogression.' Only those who commit the Five Heinous Offenses and slander the Dharma cannot be reborn there. If one practices the Correct Contemplation according to this sutra, even the Sun Contemplation can eliminate the heavy karmic obstacles of the Five Heinous Offenses. From this, it can be known that those who commit the Five Heinous Offenses can be reborn because they practice contemplation. 'The Lower Grade is discussed by itself' refers to the Contemplation of the Lowest Grade of the Lowest Level, which says: 'Eliminates the sins of eighty billion kalpas of birth and death.' Now it says sixty billion kalpas, perhaps the character 'six' is a mistake. Question: Since the Dharmadhatu is used as the mind and object, manifesting the sun of the Dharmadhatu, so that one can see the sun whether one's eyes are closed or open, this is the practice of contemplation seeing the principle of the Dharmadhatu. Among the middle three grades, why is his position now judged to be at the beginning of the name, belonging to the Lowest of the Lowest Grade? Answer: The contemplation of principle and the determination of phenomena are interconnected. Although the mind is not dualistic, things are mixed with the emotions of ordinary people, so afflictions have not yet been subdued. When things are determined, success can be achieved. The contemplation of principle forgets emotions, and the subduing of afflictions can then occur. Therefore, the initial subduing of afflictions is called the Stage of Practice, seeing the principle of the Dharmadhatu. Deeply subduing afflictions is called the Stage of Resemblance. Only by severing afflictions can one truly see the Dharmadhatu. The practitioners of today contemplate the sun, contemplate ice, and contemplate lapis lazuli, although they use the Dharmadhatu as the mind and object to contemplate, but afflictions have not been subdued at all, and the emotions of ordinary people are still very strong, so they can obtain

名字見法界日。非觀行位。作此判者。蓋約鈍根于日等觀。且得定心假想之益。故在名字也。若利根者法界日顯便能圓伏。及任運除二種粗惑。豈非日觀歷九品邪。問今用理解想日現前。縱未斷惑事定已成。據下經說。下下品人以苦逼故不遑唸佛。但十念頃稱彼佛名。心雖相續終不可類見日定心。因何同在第九品位。答彼由造逆及作眾惡。臨終苦逼得遇善友為說妙法。雖不能念彼佛三身。怖地獄故。苦切稱名具足十念。既絕後惡即乘此念。托彼蓮中名下下品。今論始行樂習三昧親善知識。聞法了心。本具凈土依正諸法。標心具修十六觀法。故先觀日令心堅住。望后諸觀此當末品。彼人雖即不成事定。而能十念稱佛不散。亦為定攝復兼臨終勇決之力。故得預于第九品也。是故行相雖少不同品位無別。三是為下結。二水觀二。初分科二。二隨釋三。初舉所觀境。即以曾見大陂池水為所緣境。二見水下。正明起觀。既稟圓宗知能想心具七大性。故以具水之心托彼即心之水。觀于本性令水現前。並及諸相皆於心性觀令顯現。經文為四。初作水想。妙心既運性水即生專想澄清令心不散。二既見下。變水成冰。性具之法轉變自由。故可令水。而作堅水。三見冰下。變冰為琉璃。冰想若成琉璃可識。四此想下。觀琉璃成地。心藏具法

【現代漢語翻譯】現代漢語譯本名字見法界日（指觀想時所見的法界之日）。這並非是觀行位的境界。之所以這樣判斷，是因為考慮到鈍根之人通過觀想太陽等，僅僅獲得初步的定心和假想的利益，所以只能算作名字位。如果是有利根的人，法界之日顯現時，便能圓滿地降伏煩惱，並且自然而然地去除兩種粗重的迷惑。難道說這種日觀不是已經歷了九品了嗎？問：現在用理解來想像太陽在眼前，即使沒有斷除煩惱，但觀想的事業必定已經成就。根據下經所說，下下品的人因為被痛苦逼迫，沒有時間唸佛，只能在短暫的十念中稱念佛的名號。他們的心雖然相續不斷，但終究不能與見到太陽的定心相比。為什麼他們同樣都在第九品位呢？答：這些人因為造作了逆罪以及各種惡行，臨終時被痛苦逼迫，遇到了善友為他們宣說妙法。雖然他們不能唸佛的三身，但因為害怕地獄的痛苦，所以懇切地稱念佛的名號，具足十念。既然斷絕了之後的惡行，就憑藉這十唸的力量，寄託在蓮花之中，被稱為下下品。現在所討論的是開始修行，樂於修習三昧，親近善知識，聽聞佛法而明瞭自心的人。他們的自心中本就具足凈土的依報和正報等諸法。他們以清凈心修習十六觀法，所以先觀想太陽，使心堅定安住。相對於後面的各種觀想，這個日觀應當算是末品。那些臨終之人雖然不能成就觀想的定力，但能夠十念稱念佛號而不散亂，也屬於定力的攝持，再加上臨終時勇猛決斷的力量，所以能夠預先進入第九品。因此，雖然修行的行相略有不同，但品位並沒有差別。三是為下文作總結。二是水觀。初分科為二。二是隨文解釋，分為三部分。首先，舉出所觀想的境界，即以曾經見過的大陂池水作為所緣境。第二，『見水下』，正式說明如何開始觀想。既然稟承了圓教的宗旨，知道能想之心具足七大（地、水、火、風、空、見、識）的體性，所以用具足水性的心，寄託于這即心之水，觀想本性，使水顯現出來，並且使各種相狀都在心性中觀想顯現出來。經文分為四個部分。首先，作水想。妙心一旦運轉，性水就會產生，專心致志地觀想澄清的水，使心不散亂。第二，『既見下』，將水變成冰。自性中具足的法，轉變起來是自由自在的。所以可以使水變成堅硬的冰。第三，『見冰下』，將冰變成琉璃。冰的觀想如果成功，琉璃就可以被認識。第四，『此想下』，觀想琉璃變成大地。心藏中具足一切法。

【English Translation】 English version The name is seen in the Dharma Realm Sun (referring to the Dharma Realm Sun seen during contemplation). This is not the realm of the practice position. The reason for this judgment is that it considers that those of dull faculties only gain the initial benefits of concentration and imagination through contemplating the sun, etc., so it can only be regarded as the name position. If one has sharp faculties, when the Dharma Realm Sun appears, they can completely subdue afflictions and naturally remove the two kinds of coarse delusions. Isn't this sun contemplation already experiencing the nine grades? Question: Now, using understanding to imagine the sun before one's eyes, even if afflictions have not been eradicated, the work of contemplation must have been accomplished. According to the sutra below, people of the lowest of the low grades are forced by suffering and have no time to recite the Buddha's name, but can only recite the Buddha's name in a brief ten recitations. Although their minds are continuous, they cannot be compared to the concentrated mind that sees the sun. Why are they also in the ninth grade? Answer: These people, because they have committed rebellious sins and various evil deeds, are forced by suffering at the time of death, and encounter good friends who explain the wonderful Dharma to them. Although they cannot recite the three bodies of the Buddha, because they fear the suffering of hell, they earnestly recite the Buddha's name, completing ten recitations. Since they have cut off subsequent evil deeds, they rely on the power of these ten recitations and entrust themselves to the lotus flower, and are called the lowest of the low grades. What is being discussed now is those who begin to practice, enjoy practicing samadhi, are close to good teachers, and understand their own minds by hearing the Dharma. Their own minds inherently possess all the dharmas of the Pure Land, such as the environment and the reward body. They cultivate the sixteen contemplations with a pure mind, so they first contemplate the sun to make their minds firm and stable. Compared to the various contemplations that follow, this sun contemplation should be considered the last grade. Although those dying people cannot achieve the concentration of contemplation, they can recite the Buddha's name ten times without distraction, which is also included in the power of concentration, plus the power of courage and decisiveness at the time of death, so they can enter the ninth grade in advance. Therefore, although the aspects of practice are slightly different, the grades are not different. Three is to summarize the following text. Two is the water contemplation. First, divide it into two sections. Second, explain it according to the text, divided into three parts. First, mention the object of contemplation, that is, take the large pond water that has been seen as the object of contemplation. Second, 'Seeing the water below,' formally explain how to begin contemplation. Since they have received the teachings of the perfect teaching, knowing that the mind that can think possesses the nature of the seven great elements (earth, water, fire, wind, space, seeing, consciousness), so use the mind that possesses the nature of water, entrust it to this water that is the mind itself, contemplate the original nature, so that the water appears, and make all the appearances appear in the mind nature. The text is divided into four parts. First, make the water thought. Once the wonderful mind is activated, the water of nature will arise, wholeheartedly contemplate the clear water, so that the mind is not distracted. Second, 'Once seen below,' turn the water into ice. The dharma inherent in the self-nature is free to transform. So it can turn water into hard ice. Third, 'Seeing the ice below,' turn the ice into lapis lazuli. If the contemplation of ice is successful, lapis lazuli can be recognized. Fourth, 'This thought below,' contemplate the lapis lazuli turning into the earth. The mind store possesses all dharmas.

。有何邊涯。無妙觀緣隱而不發。今依佛語順性想之。寶地光明種種奇相隨心出現。此自六段初成地瑩徹。二下有下。寶幢光明。三琉璃下。地上莊嚴。四一一下。寶光樓閣。五于臺下。華幢樂器。六八種下。風樂演法。疏實無時節等者。大本云。彼無四時不寒不熱。及無日月常有光明。寄於此土四方四維。有八種風。故亦順此對有八風。然彼八風不同此土令物生長及以衰落。但鼓自然之樂演乎妙法之音耳。三是為下結。三地觀二。初分科。二隨釋四。初漸想者。轉于冰想用表琉璃。雖復觀地種種莊嚴。未稱彼佛勝應所居。良以三觀尚微猶兼假想故。于彼地名為粗見。二若得下。實觀。妙觀功著三昧有成。見彼勝身所依之地。莊嚴之相豈可具陳。應了同居橫具三土其相非少。如諸經說。凡小善行迴向求生。縱依大乘仍是散善。故感養凈相猶劣。若今頓教心觀。妙宗所見凈相永異他部。如修妙觀于同居穢。尚見尊特及實報土。豈凈同居身土一概。故今地想妙三昧成。見莊嚴事不可具說。三佛告下。明利益。疏云。前水是想者。蓋托此方水成冰事。表彼寶地。但是假想故名粗見。今成三昧實見彼地則名實觀。言假想不能滅罪。斯是大師順經策進。令其行者速成三昧。非是假想全不滅罪。何以知然日觀尚類下品下生滅罪之數

。豈粗見地全不除愆。四作此下。顯邪正。觀與經合則稱性見。名為正觀。見相乖經是發魔事。故名邪觀。下去皆然。◎◎四樹觀二。初分科。二隨釋三。初結前生后。二正明觀行。問日觀水觀皆先立境。地樹等觀何不云邪。答別論水日有曾見相。可指為境。地樹已下。非曾睹對。將何為境。若通論者皆得有境。何者諸觀皆用教所示相。憶持在心為所緣境。仍了能觀本具此法。托境想成令性具法發明心目。是故心觀及所發相一一皆三。故知通論皆得有境。此文為五。初觀寶下。樹體者下之莊嚴及生法等。皆是能依。今一一樹八千由旬。即所依體。二一一下。莊嚴相。琉璃具云吠琉璃邪。此云不遠。謂西域有山去波羅奈城不遠。此寶出彼。故以名之。玻璃正云窣坡致迦。其狀少似此方水精。然有赤白者。三諸天下。明生法。生即眾生諸天童子也。以生對諸莊嚴之事。皆稱為法。釋迦毗楞伽此云能勝摩尼。正云末尼。此翻離垢。言此寶光凈不為垢穢所染。又翻增長。謂有此寶處必增其成德。舊云翻為如意隨意。此皆義譯也。色中上者。謂摩尼之光間雜眾寶色像殊妙最上無過也。閻浮檀金。閻浮具云染部捺陀。此是西域河名。近閻浮捺陀樹。其金出彼河中。此則河因樹立稱。金由河得名。如帝釋瓶者。帝釋具云釋迦因陀羅。

【現代漢語翻譯】豈能粗淺的見解完全不消除過錯呢？四、作此以下，是爲了顯明邪正。觀想與佛經相合，就是合乎自性的見解，稱為正觀。見解與佛經相悖，就是引發魔事，所以稱為邪觀。以下都是如此。 ◎◎四、樹觀之二：首先是分科，其次是隨文解釋。三、首先是總結前文，引出後文。二、正式闡明觀想修行。問：日觀、水觀都先設立觀想的境界，地觀、樹觀等為什麼不說邪正呢？答：分別來說，水觀、日觀有曾經見過的形象，可以指認為境界。地、樹等，不是曾經親眼見過的對象，將什麼作為境界呢？如果通盤來說，都可以有境界。為什麼呢？因為各種觀想都用佛陀所教導的形象，憶持在心中作為所緣的境界。仍然明白能觀的心本來就具有這種法，依託境界來觀想成就，使自性本具的法得以發明，顯明心性。因此，心觀以及所發出的形象，一一都具備三種性質。所以知道通盤來說，都可以有境界。這段經文分為五部分。首先，觀想寶樹的樹體，以下的莊嚴和所生之法等，都是能依之物。現在每一棵樹高八千由旬（Yojana，古印度長度單位），就是所依的本體。二、一一以下，是莊嚴的相狀。琉璃，具足的說法是吠琉璃邪（Vaiḍūrya），這裡譯為『不遠』，意思是西域有座山，距離波羅奈城（Varanasi）不遠，這種寶物產自那裡，所以用這個名字來稱呼它。玻璃，正確的說法是窣坡致迦（Sphaṭika），它的形狀稍微像此地的水晶，但有紅色和白色兩種。三、諸天以下，說明所生之法。生，就是眾生，諸天童子等。因為『生』是相對於各種莊嚴之事而言的，所以都稱為『法』。釋迦毗楞伽（Śākya-viḍaṅga），這裡譯為『能勝摩尼』，正確的說法是末尼（Maṇi），翻譯為『離垢』，意思是這種寶物的光芒清凈，不被污垢所染。又翻譯為『增長』，意思是擁有這種寶物的地方必定增長其功德。舊譯翻譯為『如意』、『隨意』，這些都是意譯。『色中上者』，意思是摩尼寶珠的光芒間雜著各種寶物的顏色和形象，非常殊妙，沒有可以超過它的。閻浮檀金（Jambū-nadī-suvarṇa），閻浮，具足的說法是染部捺陀（Jambūdvīpa），這是西域的一條河的名字，靠近閻浮捺陀樹。這種金子產自那條河中，這是河因樹而得名，金子因河而得名。『如帝釋瓶者』，帝釋，具足的說法是釋迦因陀羅（Śakra-devānām-indra）。

【English Translation】 How can superficial views completely eliminate faults? Four, what follows is to clarify what is right and wrong. Contemplation that aligns with the sutras is in accordance with one's nature and is called right contemplation. Views that contradict the sutras give rise to demonic affairs and are therefore called wrong contemplation. The same applies to what follows. ◎◎Four, the second of the Tree Contemplations: First, dividing into categories; second, explaining according to the text. Three, first, summarizing the previous and introducing the following. Two, formally elucidating the practice of contemplation. Question: In the Sun Contemplation and Water Contemplation, a realm is established first. Why is there no mention of right or wrong in the Earth Contemplation, Tree Contemplation, etc.? Answer: Separately speaking, the Water Contemplation and Sun Contemplation have images that have been seen before, which can be pointed to as a realm. Earth, trees, etc., are not objects that have been personally witnessed, so what can be taken as a realm? If speaking generally, all can have a realm. Why? Because all contemplations use the images taught by the Buddha, held in mind as the object of focus. Still understanding that the contemplating mind inherently possesses this Dharma, relying on the realm to contemplate and achieve, allowing the Dharma inherent in one's nature to be revealed, illuminating the nature of the mind. Therefore, the mind contemplation and the images that arise each possess three natures. Thus, it is known that generally speaking, all can have a realm. This passage is divided into five parts. First, contemplating the body of the jeweled tree; the adornments and arising Dharmas below are all dependent things. Now, each tree is eight thousand Yojana (Yojana, an ancient Indian unit of length) in height, which is the body being relied upon. Two, 'One by one' below, describes the appearance of adornments. Vaidurya (Vaiḍūrya) in full is called 'Vaidurya-shila', here translated as 'not far', meaning there is a mountain in the Western Regions not far from Varanasi, and this treasure is produced there, hence the name. Sphaṭika (Sphaṭika) is correctly called 'Sphaṭika', its shape slightly resembles crystal in this land, but there are red and white types. Three, 'All the heavens' below, explains the arising Dharmas. 'Arising' refers to sentient beings, such as heavenly children. Because 'arising' is in relation to various adornments, they are all called 'Dharmas'. Śākya-viḍaṅga (Śākya-viḍaṅga), here translated as 'able to overcome Maṇi', correctly called Maṇi (Maṇi), translated as 'free from defilement', meaning the light of this treasure is pure and not stained by defilement. It is also translated as 'increasing', meaning that the place possessing this treasure will surely increase its merits. The old translation translates it as 'as desired', 'at will', these are all meaning translations. 'The best among colors' means that the light of the Maṇi jewel is mixed with the colors and images of various treasures, extremely wonderful, and nothing can surpass it. Jambū-nadī-suvarṇa (Jambū-nadī-suvarṇa), Jambū (Jambūdvīpa) in full is called 'Jambūdvīpa', this is the name of a river in the Western Regions, near the Jambūdvīpa tree. This gold is produced in that river, this is the river named after the tree, and the gold is named after the river. 'Like the vase of Śakra (Śakra-devānām-indra)', Śakra (Śakra-devānām-indra) in full is called 'Śakra-devānām-indra'.

此云能主。言其能為天主。言瓶者。釋論第十五云。有人常供養天。其人貧窮一心供養滿十二歲。求索富貴。天愍此人自現其身。而問之曰。汝求何等。答我求富貴。欲令所愿皆得。天與一器名曰德瓶。而語之言。所須之物從此瓶出。其人如已。應意所欲無所不得。今此妙華涌出諸果。如彼天瓶出種種物。故以喻之。四有大下。現佛國。非獨現一大千十方佛剎。亦于中現樹觀。若發轉觀佛土亦應不難。五觀見下結觀。雖因光蓋見十方土。然從樹起故。須結末而歸其本。三是為下結。此乃結樹當第四觀。五池觀二。初疏科。二釋經五。初明池體。體義同樹。二一一下。明池相。支派金渠底沙蓮華。皆是八池奇妙之相。三其摩下。明隨心。論其寶水稱適人情。自然上樹然後流下。故上生經明兜率宮有水。游樑棟間與此同也。四其聲下。明利益。即水聲說法增人觀慧也苦空等是說小諸度相好是說大又贊唸佛法僧則令人深觀三寶也。說法既分大小。驗此三寶亦贊別體同體之殊。涅槃經中琉璃光菩薩欲來此土先放光明。非青現青。文殊言。此光明者即是智慧。大師引此立有分別色。若心若色唯是一色。今水聲說法光明化鳥。豈不彰于有分別色。色能造心色具於心。唯是一色耶。須知萬法唯心。尚兼權教他師皆說。一切唯色但在圓

【現代漢語翻譯】現代漢語譯本『此云能主』，是說它能夠成為天主（Deva-pati，天神之主）。說到『瓶』，釋論第十五中說：『有人經常供養天神，這個人雖然貧窮，但一心一意地供養了十二年，祈求獲得富貴。天神憐憫這個人，親自顯現身形，問他說：『你要求什麼？』他回答說：『我求富貴，希望所有願望都能實現。』天神就給他一個器物，名叫『德瓶』（merit vase），並告訴他說：『你所需要的物品都可以從這個瓶子里出來。』這個人按照天神的指示去做，所有想要的都能如願以償。』現在這棵妙華樹涌出各種果實，就像那個天瓶能產出各種物品一樣，所以用它來比喻。『四有大下，現佛國』，不僅僅顯現一個大千世界（mahā-sāhasra-loka-dhātu），十方佛剎（Buddha-kṣetra）也都在其中顯現。樹木的景象也于其中顯現。如果想要轉變觀看佛土，應該也不難。『五觀見下結觀』，雖然因為光蓋（light canopy）而看見十方佛土，但這是從樹木開始的，所以需要總結並回歸到它的根本。『三是為下結』，這是總結樹木作為第四觀想。『五池觀二』，首先是疏科（outline），然後是解釋經文，分為五點。第一點是說明池的本體，本體的意義與樹木相同。第二點是『二一一下』，說明池的相狀。支派、金渠、底沙（Tissa，底砂，一種沙）、蓮華，都是八功德池（aṣṭāṅga-upeta）奇妙的相狀。『三其摩下』，說明隨心（according to one's mind）。論述其中的寶水，稱合人心意，自然地向上流到樹上，然後再流下來。所以《上生經》（Upasaka Sutra）中說明兜率宮（Tuṣita）有水在游樑棟之間，與此相同。『四其聲下』，說明利益，也就是水聲說法，能增加人們的觀想智慧。苦、空等是說小乘的道理，諸度、相好是說大乘的道理。又讚歎憶念佛、法、僧，能令人深刻地觀想三寶。說法既然分為大小乘，驗證這三寶也讚歎別體三寶和同體三寶的差別。《涅槃經》（Nirvana Sutra）中，琉璃光菩薩（Vaiḍūryaprabhāsa-bodhisattva）想要來到這個世界，先放出光明，不是青色顯現青色。文殊菩薩（Mañjuśrī）說：『這光明就是智慧。』大師引用這個來建立有分別色。如果心和色僅僅是一種色，那麼現在水聲說法，光明化鳥，難道不能彰顯有分別嗎？能造心色都具於心，僅僅是一種色嗎？須知萬法唯心，尚且兼顧權教，其他老師都說一切唯色，只是在圓教中才這樣說。

【English Translation】 English version 'This is called 'Able Master' (Natha)', meaning it can be the lord of the gods (Deva-pati). Regarding 'vase', the fifteenth chapter of the commentary states: 'There was a person who constantly made offerings to the gods. Although poor, he wholeheartedly made offerings for twelve years, seeking wealth and honor. The gods, taking pity on him, manifested themselves and asked, 'What do you seek?' He replied, 'I seek wealth and honor, and I wish that all my desires may be fulfilled.' The gods gave him a vessel called the 'Merit Vase' (merit vase) and told him, 'Whatever you need can come from this vase.' The person followed the gods' instructions, and all that he desired was fulfilled.' Now, this wonderful flower tree brings forth various fruits, just as that Merit Vase can produce various objects, so it is used as a metaphor. 'The four have great below, manifesting Buddha-lands', not only manifesting one great thousand world (mahā-sāhasra-loka-dhātu), but also the Buddha-fields (Buddha-kṣetra) of the ten directions are manifested within it. The scenery of trees is also manifested within it. If one wishes to transform and view the Buddha-lands, it should not be difficult. 'The fifth observation sees below concludes the observation', although the Buddha-lands of the ten directions are seen because of the light canopy, it starts from the trees, so it needs to be summarized and returned to its origin. 'The third is to conclude below', this is to conclude the trees as the fourth contemplation. 'The fifth pond contemplation two', first is the outline, then the explanation of the sutra, divided into five points. The first point is to explain the substance of the pond, the meaning of the substance is the same as the trees. The second point is 'two one below', explaining the characteristics of the pond. Branches, golden channels, Tissa (Tissa, a type of sand), and lotuses are all wonderful characteristics of the eight-merit pond (aṣṭāṅga-upeta). 'The third its rubbing below', explaining according to one's mind. Discussing the precious water within it, it is said to be pleasing to people's minds, naturally flowing upwards to the trees, and then flowing down again. Therefore, the Upasaka Sutra explains that in the Tuṣita Heaven (Tuṣita), there is water flowing between the beams and pillars, which is the same as this. 'The fourth its sound below', explaining the benefits, which is that the sound of the water preaches the Dharma, which can increase people's wisdom of contemplation. Suffering, emptiness, etc., are the teachings of the Hinayana, and the perfections and excellent marks are the teachings of the Mahayana. Furthermore, praising and remembering the Buddha, Dharma, and Sangha can lead people to deeply contemplate the Three Jewels. Since the Dharma preaching is divided into the Great and Small Vehicles, verifying that the Three Jewels also praises the differences between the Separate Body Three Jewels and the Same Body Three Jewels. In the Nirvana Sutra, when Vaiḍūryaprabhāsa-bodhisattva wanted to come to this world, he first emitted light, not blue manifesting blue. Mañjuśrī Bodhisattva said: 'This light is wisdom.' The master quoted this to establish differentiated colors. If the mind and color are only one color, then now the sound of the water preaches the Dharma, and the light transforms into birds, wouldn't it reveal differentiation? Can the mind and color that create be fully present in the mind, and be only one color? It should be known that all dharmas are only mind, and even accommodate expedient teachings, and other teachers say that everything is only color, but this is only said in the perfect teaching.

宗。獨從吾祖以變義兼別具唯屬圓故。五是為下結觀。疏釋八德而對五入。並前說法即聲入也。雖成六入無非妙境。故令行者速證無生。六總觀二。初疏科二。經文四。初明總觀二。初觀寶樓二。初眾寶下。正明觀樓。二其樓下二處樂聲。即樓中天作及空裹自鳴。此樂音中皆詮三寶微妙觀門。二此想下。結成總觀。最初繫念且寄此土。落日及冰以為方便。次觀彼國地樹池樓。應知此四得後後者必得前前。故樓觀成四事都現。是故至此得總觀名。雖云總見若望后觀此猶約略。故曰粗見。二是為下結。三若見下。明利益。除無量億劫極重惡業者。華座中雲除五萬億劫罪。前地觀除八十億劫。然其滅罪多少之數。皆是佛智如量言之。非是初心所能思議。但可信奉而已。四作是下。顯觀邪正二。七觀觀正報二。初分科二。隨釋四。初敕聽許說。二說是下。佛現身相。三時韋下。為未來請。四第四下。酬請廣明二。初別從酬請列五。韋提因睹三聖乃為未來請三聖觀。如來酬請須示五門。何者既欲觀佛。佛必坐座故先觀座。又真佛難觀要須想像使心流利。是故答三陳茲五觀。而獨標佛者以主包徒也。二初華下。通就所觀釋七。具論正報。須依前科照於七境。文七。初第七華座觀二。初疏科二。經文五。初成座法用及辯相。子科分二

【現代漢語翻譯】宗（Zong）：獨從吾祖以變義兼別具唯屬圓故（Zong: Dúzòng wǒ zǔ yǐ biàn yì jiān bié jù wéi shǔ yuán gù）——宗：獨自遵循我祖的教義，變化意義，兼具其他，唯獨屬於圓滿的緣故。五是為下結觀（Wǔ shì wèi xià jié guān）——五是為下結觀：第五是總結前面的觀想。疏釋八德而對五入（Shū shì bā dé ér duì wǔ rù）——疏釋八德而對五入：疏解八種功德，對應五種根入。並前說法即聲入也（Bìng qián shuō fǎ jí shēng rù yě）——並前說法即聲入也：連同前面的說法，就是聲入。雖成六入無非妙境（Suī chéng liù rù wú fēi miào jìng）——雖成六入無非妙境：即使成就六入，也無一不是微妙的境界。故令行者速證無生（Gù lìng xíng zhě sù zhèng wú shēng）——故令行者速證無生：所以令修行者迅速證得無生。六總觀二（Liù zǒng guān èr）——六總觀二：第六是總觀，分為兩部分。初疏科二（Chū shū kē èr）——初疏科二：首先是疏解科判，分為兩部分。經文四（Jīng wén sì）——經文四：經文分為四部分。初明總觀二（Chū míng zǒng guān èr）——初明總觀二：首先說明總觀，分為兩部分。初觀寶樓二（Chū guān bǎo lóu èr）——初觀寶樓二：首先觀想寶樓，分為兩部分。初眾寶下（Chū zhòng bǎo xià）——初眾寶下：首先，從『眾寶』開始。正明觀樓（Zhèng míng guān lóu）——正明觀樓：正式說明觀想寶樓。二其樓下二處樂聲（Èr qí lóu xià èr chù yuè shēng）——二其樓下二處樂聲：其次，從『其樓』開始，說明兩處的樂聲。即樓中天作及空裹自鳴（Jí lóu zhōng tiān zuò jí kōng guǒ zì míng）——即樓中天作及空裹自鳴：就是樓中天人演奏的音樂，以及空中自然發出的聲音。此樂音中皆詮三寶微妙觀門（Cǐ yuè yīn zhōng jiē quán sān bǎo wēi miào guān mén）——此樂音中皆詮三寶微妙觀門：這些樂音中都詮釋著三寶微妙的觀想之門。二此想下（Èr cǐ xiǎng xià）——二此想下：其次，從『此想』開始。結成總觀（Jié chéng zǒng guān）——結成總觀：總結形成總觀。最初繫念且寄此土（Zuì chū xì niàn qiě jì cǐ tǔ）——最初繫念且寄此土：最初繫念，暫且寄託於此土。落日及冰以為方便（Luò rì jí bīng yǐ wéi fāng biàn）——落日及冰以為方便：以落日和冰作為方便。次觀彼國地樹池樓（Cì guān bǐ guó dì shù chí lóu）——次觀彼國地樹池樓：其次觀想彼國的地、樹、池、樓。應知此四得後後者必得前前（Yīng zhī cǐ sì dé hòu hòu zhě bì dé qián qián）——應知此四得後後者必得前前：應當知道這四種，得到後面的必定得到前面的。故樓觀成四事都現（Gù lóu guān chéng sì shì dōu xiàn）——故樓觀成四事都現：所以樓觀成就，四事都顯現。是故至此得總觀名（Shì gù zhì cǐ dé zǒng guān míng）——是故至此得總觀名：因此到這裡得到總觀的名稱。雖云總見若望后觀此猶約略（Suī yún zǒng jiàn ruò wàng hòu guān cǐ yóu yuē lüè）——雖云總見若望后觀此猶約略：雖然說是總見，如果和後面的觀想相比，這還是約略的。故曰粗見（Gù yuē cū jiàn）——故曰粗見：所以說是粗見。二是為下結（Èr shì wèi xià jié）——二是為下結：第二是總結。三若見下（Sān ruò jiàn xià）——三若見下：第三，從『若見』開始。明利益（Míng lì yì）——明利益：說明利益。除無量億劫極重惡業者（Chú wú liàng yì jié jí zhòng è yè zhě）——除無量億劫極重惡業者：消除無量億劫極重的惡業。華座中雲除五萬億劫罪（Huá zuò zhōng yún chú wǔ wàn yì jié zuì）——華座中雲除五萬億劫罪：華座中說消除五萬億劫的罪。前地觀除八十億劫（Qián dì guān chú bā shí yì jié）——前地觀除八十億劫：前面的地觀消除八十億劫。然其滅罪多少之數（Rán qí miè zuì duō shǎo zhī shù）——然其滅罪多少之數：然而其消除罪業多少的數目。皆是佛智如量言之（Jiē shì fó zhì rú liàng yán zhī）——皆是佛智如量言之：都是佛的智慧如實衡量而言的。非是初心所能思議（Fēi shì chū xīn suǒ néng sī yì）——非是初心所能思議：不是初發心的人所能思議的。但可信奉而已（Dàn kě xìn fèng ér yǐ）——但可信奉而已：只能信奉而已。四作是下（Sì zuò shì xià）——四作是下：第四，從『作是』開始。顯觀邪正二（Xiǎn guān xié zhèng èr）——顯觀邪正二：顯示觀想的邪正，分為兩部分。七觀觀正報二（Qī guān guān zhèng bào èr）——七觀觀正報二：第七是觀想正報，分為兩部分。初分科二（Chū fēn kē èr）——初分科二：首先是分科，分為兩部分。隨釋四（Suí shì sì）——隨釋四：隨著解釋，分為四部分。初敕聽許說（Chū chì tīng xǔ shuō）——初敕聽許說：首先是佛敕令聽聞，允許宣說。二說是下（Èr shuō shì xià）——二說是下：其次，從『說是』開始。佛現身相（Fó xiàn shēn xiàng）——佛現身相：佛顯現身相。三時韋下（Sān shí wéi xià）——三時韋下：第三，從『時韋』開始。為未來請（Wèi wèi lái qǐng）——為未來請：為未來請法。四第四下（Sì dì sì xià）——四第四下：第四，從『第四』開始。酬請廣明二（Chóu qǐng guǎng míng èr）——酬請廣明二：酬謝請求，廣為說明，分為兩部分。初別從酬請列五（Chū bié cóng chóu qǐng liè wǔ）——初別從酬請列五：首先分別從酬謝請求，列出五種。韋提因睹三聖乃為未來請三聖觀（Wéi tí yīn dǔ sān shèng nǎi wèi wèi lái qǐng sān shèng guān）——韋提因睹三聖乃為未來請三聖觀：韋提希夫人因為見到三聖，所以為未來請求觀想三聖。如來酬請須示五門（Rú lái chóu qǐng xū shì wǔ mén）——如來酬請須示五門：如來酬謝請求，必須開示五門。何者既欲觀佛（Hé zhě jì yù guān fó）——何者既欲觀佛：為什麼呢？既然想要觀想佛。佛必坐座故先觀座（Fó bì zuò zuò gù xiān guān zuò）——佛必坐座故先觀座：佛必定坐在蓮花座上，所以先觀想蓮花座。又真佛難觀要須想像使心流利（Yòu zhēn fó nán guān yào xū xiǎng xiàng shǐ xīn liú lì）——又真佛難觀要須想像使心流利：而且真佛難以觀想，必須通過想像，使心流暢。是故答三陳茲五觀（Shì gù dá sān chén zī wǔ guān）——是故答三陳茲五觀：所以回答韋提希夫人，陳述這五種觀想。而獨標佛者以主包徒也（Ér dú biāo fó zhě yǐ zhǔ bāo tú yě）——而獨標佛者以主包徒也：而單獨標出佛，是因為主包含了徒眾。二初華下（Èr chū huá xià）——二初華下：第二，從『初華』開始。通就所觀釋七（Tōng jiù suǒ guān shì qī）——通就所觀釋七：總的來說，就所觀的境界解釋七種。具論正報（Jù lùn zhèng bào）——具論正報：詳細論述正報。須依前科照於七境（Xū yī qián kē zhào yú qī jìng）——須依前科照於七境：必須依照前面的科判，對照七種境界。文七（Wén qī）——文七：經文分為七部分。初第七華座觀二（Chū dì qī huá zuò guān èr）——初第七華座觀二：首先是第七華座觀，分為兩部分。初疏科二（Chū shū kē èr）——初疏科二：首先是疏解科判，分為兩部分。經文五（Jīng wén wǔ）——經文五：經文分為五部分。初成座法用及辯相（Chū chéng zuò fǎ yòng jí biàn xiàng）——初成座法用及辯相：首先是成就蓮花座的方法、作用以及辨別其相。子科分二（Zǐ kē fēn èr）——子科分二：子科分為兩部分。

【English Translation】 Modern Chinese Translation: 宗 (Zong): 獨從吾祖以變義兼別具唯屬圓故 (Dúzòng wǒ zǔ yǐ biàn yì jiān bié jù wéi shǔ yuán gù) - Zong: Solely following the teachings of my ancestors, transforming meanings, possessing others, uniquely belonging to the cause of completeness. 五是為下結觀 (Wǔ shì wèi xià jié guān) - Five is to conclude the contemplation below. 疏釋八德而對五入 (Shū shì bā dé ér duì wǔ rù) - Elucidating the eight virtues and corresponding to the five entrances. 並前說法即聲入也 (Bìng qián shuō fǎ jí shēng rù yě) - Together with the previous teachings, it is the entrance of sound. 雖成六入無非妙境 (Suī chéng liù rù wú fēi miào jìng) - Although the six entrances are formed, none are not wonderful realms. 故令行者速證無生 (Gù lìng xíng zhě sù zhèng wú shēng) - Therefore, enabling practitioners to quickly attain non-birth. 六總觀二 (Liù zǒng guān èr) - Six, general contemplation, divided into two parts. 初疏科二 (Chū shū kē èr) - First, elucidating the classification, divided into two parts. 經文四 (Jīng wén sì) - The sutra text is divided into four parts. 初明總觀二 (Chū míng zǒng guān èr) - First, clarifying the general contemplation, divided into two parts. 初觀寶樓二 (Chū guān bǎo lóu èr) - First, contemplating the jeweled pavilion, divided into two parts. 初眾寶下 (Chū zhòng bǎo xià) - First, starting from '眾寶' (zhòng bǎo, various jewels). 正明觀樓 (Zhèng míng guān lóu) - Directly clarifying the contemplation of the pavilion. 二其樓下二處樂聲 (Èr qí lóu xià èr chù yuè shēng) - Second, starting from '其樓' (qí lóu, its pavilion), clarifying the sounds of music in two places. 即樓中天作及空裹自鳴 (Jí lóu zhōng tiān zuò jí kōng guǒ zì míng) - That is, the music played by celestial beings in the pavilion and the sounds that arise naturally in the air. 此樂音中皆詮三寶微妙觀門 (Cǐ yuè yīn zhōng jiē quán sān bǎo wēi miào guān mén) - These sounds of music all explain the subtle gates of contemplation of the Three Jewels (Buddha, Dharma, Sangha). 二此想下 (Èr cǐ xiǎng xià) - Second, starting from '此想' (cǐ xiǎng, this thought). 結成總觀 (Jié chéng zǒng guān) - Concluding and forming the general contemplation. 最初繫念且寄此土 (Zuì chū xì niàn qiě jì cǐ tǔ) - Initially, focus the mind and temporarily rely on this land. 落日及冰以為方便 (Luò rì jí bīng yǐ wéi fāng biàn) - Use the setting sun and ice as expedient means. 次觀彼國地樹池樓 (Cì guān bǐ guó dì shù chí lóu) - Next, contemplate the ground, trees, ponds, and pavilions of that land. 應知此四得後後者必得前前 (Yīng zhī cǐ sì dé hòu hòu zhě bì dé qián qián) - It should be known that of these four, obtaining the latter necessarily obtains the former. 故樓觀成四事都現 (Gù lóu guān chéng sì shì dōu xiàn) - Therefore, when the contemplation of the pavilion is accomplished, all four things appear. 是故至此得總觀名 (Shì gù zhì cǐ dé zǒng guān míng) - Therefore, reaching this point, the name 'general contemplation' is obtained. 雖云總見若望后觀此猶約略 (Suī yún zǒng jiàn ruò wàng hòu guān cǐ yóu yuē lüè) - Although it is called general seeing, compared to the subsequent contemplations, this is still brief. 故曰粗見 (Gù yuē cū jiàn) - Therefore, it is called coarse seeing. 二是為下結 (Èr shì wèi xià jié) - Second, concluding below. 三若見下 (Sān ruò jiàn xià) - Third, starting from '若見' (ruò jiàn, if seeing). 明利益 (Míng lì yì) - Clarifying the benefits. 除無量億劫極重惡業者 (Chú wú liàng yì jié jí zhòng è yè zhě) - Eliminating extremely heavy evil karma of immeasurable eons. 華座中雲除五萬億劫罪 (Huá zuò zhōng yún chú wǔ wàn yì jié zuì) - The lotus seat says that it eliminates the sins of fifty trillion eons. 前地觀除八十億劫 (Qián dì guān chú bā shí yì jié) - The previous contemplation of the ground eliminates eighty billion eons. 然其滅罪多少之數 (Rán qí miè zuì duō shǎo zhī shù) - However, the number of sins eliminated. 皆是佛智如量言之 (Jiē shì fó zhì rú liàng yán zhī) - Are all spoken according to the measure of the Buddha's wisdom. 非是初心所能思議 (Fēi shì chū xīn suǒ néng sī yì) - It is not something that can be conceived by those with initial minds. 但可信奉而已 (Dàn kě xìn fèng ér yǐ) - One can only believe and uphold it. 四作是下 (Sì zuò shì xià) - Fourth, starting from '作是' (zuò shì, doing this). 顯觀邪正二 (Xiǎn guān xié zhèng èr) - Revealing the right and wrong of contemplation, divided into two parts. 七觀觀正報二 (Qī guān guān zhèng bào èr) - Seventh, contemplating the proper reward, divided into two parts. 初分科二 (Chū fēn kē èr) - First, dividing the classification, divided into two parts. 隨釋四 (Suí shì sì) - Following the explanation, divided into four parts. 初敕聽許說 (Chū chì tīng xǔ shuō) - First, the Buddha commands to listen and permits to speak. 二說是下 (Èr shuō shì xià) - Second, starting from '說是' (shuō shì, saying this). 佛現身相 (Fó xiàn shēn xiàng) - The Buddha manifests his form. 三時韋下 (Sān shí wéi xià) - Third, starting from '時韋' (shí wéi, when Vedehi). 為未來請 (Wèi wèi lái qǐng) - Requesting for the future. 四第四下 (Sì dì sì xià) - Fourth, starting from '第四' (dì sì, fourth). 酬請廣明二 (Chóu qǐng guǎng míng èr) - Responding to the request and extensively clarifying, divided into two parts. 初別從酬請列五 (Chū bié cóng chóu qǐng liè wǔ) - First, separately listing five from responding to the request. 韋提因睹三聖乃為未來請三聖觀 (Wéi tí yīn dǔ sān shèng nǎi wèi wèi lái qǐng sān shèng guān) - Because Vedehi (Queen Vaidehi) saw the three sages, she requested the contemplation of the three sages for the future. 如來酬請須示五門 (Rú lái chóu qǐng xū shì wǔ mén) - The Tathagata (如來, Thus Come One) responding to the request must show the five gates. 何者既欲觀佛 (Hé zhě jì yù guān fó) - Why is it that since one wishes to contemplate the Buddha. 佛必坐座故先觀座 (Fó bì zuò zuò gù xiān guān zuò) - The Buddha must sit on a seat, so first contemplate the seat. 又真佛難觀要須想像使心流利 (Yòu zhēn fó nán guān yào xū xiǎng xiàng shǐ xīn liú lì) - Moreover, the true Buddha is difficult to contemplate, so one must imagine to make the mind flow smoothly. 是故答三陳茲五觀 (Shì gù dá sān chén zī wǔ guān) - Therefore, answering Vedehi, presenting these five contemplations. 而獨標佛者以主包徒也 (Ér dú biāo fó zhě yǐ zhǔ bāo tú yě) - And the one who singularly marks the Buddha is because the master encompasses the disciples. 二初華下 (Èr chū huá xià) - Second, starting from '初華' (chū huá, initial flower). 通就所觀釋七 (Tōng jiù suǒ guān shì qī) - Generally explaining the seven based on what is contemplated. 具論正報 (Jù lùn zhèng bào) - Fully discussing the proper reward. 須依前科照於七境 (Xū yī qián kē zhào yú qī jìng) - One must rely on the previous classification to illuminate the seven realms. 文七 (Wén qī) - The text is divided into seven parts. 初第七華座觀二 (Chū dì qī huá zuò guān èr) - First, the seventh contemplation of the lotus seat, divided into two parts. 初疏科二 (Chū shū kē èr) - First, elucidating the classification, divided into two parts. 經文五 (Jīng wén wǔ) - The sutra text is divided into five parts. 初成座法用及辯相 (Chū chéng zuò fǎ yòng jí biàn xiàng) - First, the method, function, and distinguishing characteristics of accomplishing the seat. 子科分二 (Zǐ kē fēn èr) - The sub-classification is divided into two parts.

。初佛告下。明法用謂觀法之用也。以由理具方有事用。能想之心何法不具。依聖言境就性而觀。華座莊嚴不現而現。一令其下。辯相。即法用所成華座眾相也。文四。初華色數量。二一一下。華間殊光三釋迦下。華臺寶網。甄叔迦者。此云赤色。西域有甄叔迦樹。其華赤色形大如手。此寶色似此華因以名焉。四于其下。寶幢莊嚴。須彌山者。此云妙高。亦曰安明。夜摩天者。具雲鬚夜摩。此云善時。以彼天光明無晝夜之別。故曰善時。應知能觀三觀轉深所發勝相漸大。如前寶樹止高八千由旬今之華座臺土寶幢自如萬億須彌。驗其座體極為高大。故知妙境隨觀增明矣。二一一金色下。明能隨機利物。座觀若成。十方佛事隨觀皆睹。三是為下。結觀。四佛告下。明由願力成。彼佛因中作菩薩比丘。名為法藏。於世自在王佛所。發四十八愿。取此凈土攝諸眾生。今願力成。故令所依華座若此。五若欲下。明未來利益。二第八佛菩薩像觀二初分科。二法界下。隨釋三。初泛明諸佛法身從心想生。欲想佛身須知觀體。體是本覺起成能觀。依體立宗斯之謂矣。須知本覺乃是諸佛法界之身。以諸如來無別所證。全證眾生本性故也。若始覺有功本覺乃顯。故云法身從心想生。又復彌陀與一切佛。一身一智應用亦然。彌陀身顯即諸佛身

。諸佛相明即彌陀體。是故泛明生諸佛身以為觀察。彌陀觀體。疏約三義釋此經文。初釋初八句二。初約感應道交釋二。初明佛入生心。報佛法性身者。滿足始覺名為報佛。究顯本覺名法性身。始本既冥能起應用。然須能感應方現前。今論三觀凈心念佛。方名能感。故云眾生心凈法身自在。此二道交是為入義。復以白日昇天喻始合本。影現百川喻應入凈想。二即是下。相隨物現。三十等者。牒經是故汝等已下文也。明佛下釋義。由法報冥故。應用自在。有凈心感悉能示現。前明佛菩薩者。即指諸佛是法界身之文也。而言菩薩者。以法界身通分證故。故兼菩薩意明前雖顯示法身入心。未明隨觀現身之相。今明觀佛相好佛以相好隨心觀現。故云此顯能隨也。二又法下。約解入相應釋。前明感應道交。恐謂佛體異眾生體感召方入。今袪此見。故云佛身無所不遍。既法界無外豈少異眾生。若爾佛體本遍全是眾生色心依正。何故經云入眾生心。然雖全是而眾生迷背。是故佛體成出離義。今得觀解契合佛體。是故佛體入觀解心。故得名曰解入相應。斯乃始覺解于本覺。是故本覺入於始覺。問解入相應釋之方的。此義即足。何須前約感應釋邪。答今之心觀非直於陰觀本性佛。乃托他佛顯乎本性。故先明應佛入我想心。次明佛身全是本

【現代漢語翻譯】現代漢語譯本諸佛的相好光明就是Amita Buddha（彌陀，阿彌陀佛）的本體。因此，普遍地觀想諸佛之身，以此作為觀察Amita Buddha本體的方法。《觀經疏》用三種意義來解釋這段經文。首先解釋前八句，分為兩部分。第一部分從感應道交的角度解釋，也分為兩部分。首先說明佛進入眾生的心中。所謂報佛法性身，是指圓滿了始覺（最初的覺悟）就稱為報佛，徹底顯現本覺（本來的覺悟）就稱為法性身。始覺和本覺既然冥合，就能產生作用。然而，必須有能感應的心才能顯現。現在討論用三觀清凈心念佛，才稱為能感。所以說『眾生心凈，法身自在』。這兩種道交就是『入』的含義。又用白日昇天來比喻始覺與本覺的合一，用影子顯現在百川來比喻應身進入清凈的觀想中。『二即是下，相隨物現』，是指經文『是故汝等』以下的內容。『明佛下釋義』，解釋其含義。由於法身和報身冥合，所以能自在地應用，只要有清凈心感應，佛就能示現。前面說的佛菩薩，就是指『諸佛是法界身』的經文。而說菩薩，是因為法界身是共通的，可以分證。所以兼說菩薩，意在說明前面雖然顯示了法身進入心中，但沒有說明隨著觀想顯現身相。現在說明觀想佛的相好，佛就以相好隨著觀想顯現。所以說『此顯能隨』。第二，『又法下』，從理解和進入相應來解釋。前面說明感應道交，恐怕有人認為佛的本體與眾生的本體不同，需要感召才能進入。現在消除這種看法，所以說『佛身無所不遍』。既然法界沒有內外之分，怎麼會與眾生稍有不同呢？如果這樣，佛的本體本來就遍佈一切，完全是眾生的色心依正（色指物質，心指精神，依指所依靠的環境，正指自身），為什麼經中說『入眾生心』呢？然而，雖然完全是，但眾生迷惑背離。所以佛的本體成就了出離的意義。現在通過觀想理解契合佛的本體。所以佛的本體進入觀想理解的心中。所以得名為『解入相應』。這是始覺理解了本覺。所以本覺進入了始覺。問：用理解和進入相應來解釋就足夠了，為什麼還要用感應來解釋呢？答：現在的心觀不是直接在陰（五陰，指色、受、想、行、識）中觀本性佛，而是依託他佛來顯現本性。所以先說明應佛進入我的想心中。其次說明佛身完全是本

【English Translation】 English version The light of all Buddhas' forms is the very essence of Amitabha (Amita Buddha). Therefore, universally contemplating the bodies of all Buddhas is used as a method to observe the essence of Amitabha. The Commentary on the Contemplation Sutra explains this passage in three ways. First, it explains the first eight lines, dividing it into two parts. The first part explains it from the perspective of interaction between inducement and response, also divided into two parts. First, it explains that the Buddha enters the minds of sentient beings. The Reward Body and Dharma-nature Body of the Buddha refer to the fulfillment of initial awakening, which is called the Reward Body, and the complete manifestation of the original awakening, which is called the Dharma-nature Body. Since the initial and original awakenings are in harmony, they can generate functions. However, there must be a mind capable of inducement for it to manifest. Now, discussing reciting the Buddha's name with a pure mind using the Three Contemplations is called being capable of inducement. Therefore, it is said, 'When the minds of sentient beings are pure, the Dharma-body is free.' This interaction between the two paths is the meaning of 'entering.' It also uses the analogy of the sun rising in the sky to illustrate the union of initial and original awakening, and the reflection appearing in hundreds of rivers to illustrate the response body entering pure contemplation. 'The second is below, forms appear according to things,' refers to the passage 'Therefore, you all' and the following in the sutra. 'Explaining the meaning below,' explains its meaning. Because the Dharma-body and Reward-body are in harmony, they can be freely applied. As long as there is a pure mind to induce, the Buddha can manifest. The Buddhas and Bodhisattvas mentioned earlier refer to the passage 'All Buddhas are the Dharma-realm body.' Saying Bodhisattvas is because the Dharma-realm body is common and can be partially realized. Therefore, including Bodhisattvas is intended to explain that although it was shown earlier that the Dharma-body enters the mind, it did not explain the appearance of the form manifesting with contemplation. Now it explains contemplating the forms and marks of the Buddha, and the Buddha manifests with forms and marks according to contemplation. Therefore, it is said, 'This shows the ability to follow.' Second, 'Also, the Dharma below,' explains it from the perspective of understanding and entering into correspondence. Earlier, it explained the interaction between inducement and response, fearing that some might think that the Buddha's essence is different from the essence of sentient beings and needs to be induced to enter. Now, it eliminates this view, so it says, 'The Buddha's body is omnipresent.' Since the Dharma-realm has no inside or outside, how can it be slightly different from sentient beings? If so, the Buddha's essence is originally pervasive and completely the color, mind, environment, and self (color refers to matter, mind refers to spirit, environment refers to the environment relied upon, and self refers to oneself) of sentient beings, why does the sutra say 'enters the minds of sentient beings'? However, although it is completely so, sentient beings are confused and turn away. Therefore, the Buddha's essence achieves the meaning of liberation. Now, through contemplation, understanding, and aligning with the Buddha's essence. Therefore, the Buddha's essence enters the mind of contemplation and understanding. Therefore, it is named 'understanding and entering into correspondence.' This is the initial awakening understanding the original awakening. Therefore, the original awakening enters the initial awakening. Question: It is sufficient to explain it with understanding and entering into correspondence, why is it necessary to explain it with inducement and response? Answer: The current mind contemplation is not directly contemplating the original nature Buddha in the skandhas (the five skandhas, referring to form, feeling, perception, volition, and consciousness), but relying on other Buddhas to manifest the original nature. Therefore, first explain that the response Buddha enters my mind of thought. Secondly, explain that the Buddha's body is completely the original

覺。故應佛顯。知本性明。托外義成唯心觀立。二釋相假。是今觀門故感應釋闕之不可。二是心下。釋中二句二。初作是別明二。初約能感能成釋作。作有二義一凈心能感他方應佛。故名是心作佛。言佛本是無者。法身妙絕無有色相迭相見故心凈故有者。眾生凈心依于業識熏佛法身。故見勝應妙色相也。二三昧能成己之果佛。故云亦因等也。複名是心作佛。初作他佛次作己佛。二是心是下。約即應即果。釋是。是亦二義。一心即應佛。故名是心是佛。向聞等者佛體無相。心感故有。是則心佛及以有無。條然永異。經泯此見。故言心是應佛。心外無佛。二心即果佛。故名是心是佛。即亦無佛之因一句也。既心是果佛。故無能成三昧之因也。眾生心中已有如來結加趺坐。豈待當來方成果佛。初是應佛二是果佛。此乃消釋經疏之文。若論作是之義者。即不思議三觀也。何者以明心作佛故。顯非性德自然有佛。以明心是佛故顯非修德因緣成佛。應知外道諸句三教四門。所有思議不出因緣及自然性。故佛頂經明乎七大皆如來藏循業發現。一一結云。世間無知惑為因緣及自然性。皆是識心分別計度。但有言說都無實義。彼云世間該於九界。今於一念妙觀作是能泯性過。即是而作。故全性成修則泯一切自然之性。即作而是。故全修即

【現代漢語翻譯】現代漢語譯本：覺悟。因此應以佛顯現。知曉本性光明。依託外在意義成就唯心觀的建立。二是解釋表象的虛假性。這是現在觀行的法門，所以感應和解釋都不可或缺。二是心下，解釋中兩句分為二。首先是『作是』，分別說明二。首先從能感和能成的角度解釋『作』。『作』有兩種含義：一是清凈的心能夠感應他方應化之佛（Nirmanakaya Buddha，為應機示現之佛），所以名為『是心作佛』。說佛本來是無的，是因為法身（Dharmakaya，佛的法性身）玄妙絕倫，沒有色相可以互相看見，因為心清凈的緣故而有佛。眾生的清凈心依于業識薰染佛的法身，所以能見到殊勝的應化妙色相。二是三昧（Samadhi，禪定）能夠成就自己的果佛（Sambhogakaya Buddha，報身佛），所以說『亦因』等等。又名『是心作佛』。先作他佛，再作己佛。二是『心是下』，從即應即果的角度解釋『是』。『是』也有兩種含義：一心即是應化佛，所以名為『是心是佛』。『向聞』等，佛的本體沒有形象，因為心的感應才顯現。這樣，心、佛以及有無，條理分明，永遠不同。經文泯滅這種見解，所以說心是應化佛，心外沒有佛。二心即是果佛，所以名為『是心是佛』，也就是沒有成就佛的因。既然心是果佛，所以沒有能夠成就三昧的因。眾生的心中已經有如來結跏趺坐（盤腿而坐），難道還要等待將來才能成就果佛嗎？初是應化佛，二是果佛。這乃是消釋經疏的文字。如果論『作是』的意義，那就是不可思議的三觀（空觀、假觀、中觀）。為什麼呢？因為說明心作佛，所以顯示不是本性自然有佛。因為說明心是佛，所以顯示不是修德因緣成就佛。應當知道外道諸句三教四門，所有的思議都離不開因緣和自然性。所以《佛頂經》（Śūraṅgama Sūtra）闡明七大（地、水、火、風、空、見、識）都是如來藏（Tathāgatagarbha，如來藏識）隨業發現，一一總結說：『世間無知，迷惑地認為是因緣和自然性，都是識心的分別計度，只有言說，都沒有實際意義。』那裡說世間包括九界（六道加上聲聞、緣覺、菩薩），現在在一念妙觀中『作是』能夠泯滅性過的執著。即是而作，所以全性成修，就泯滅一切自然之性。即作而是，所以全修即性。 English version: Enlightenment. Therefore, one should manifest through the Buddha. Knowing the original nature is bright. Relying on external meanings accomplishes the establishment of the Mind-Only (Cittamatra) view. Second is explaining the falsity of appearances. This is the current method of contemplation, so the response and explanation are indispensable. Second is 'below the mind,' the two sentences in the explanation are divided into two. First is 'making is,' separately explaining the two. First, explain 'making' from the perspective of what can be sensed and what can be accomplished. 'Making' has two meanings: first, a pure mind can sense the responsive Buddha of other realms (Nirmanakaya Buddha, Buddha manifested to adapt to the occasion), so it is called 'this mind makes Buddha.' Saying that the Buddha is originally non-existent is because the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) is profound and unparalleled, without form and appearance to be seen mutually, because the mind is pure, therefore there is Buddha. The pure mind of sentient beings relies on the karmic consciousness to perfume the Dharmakaya of the Buddha, so one can see the wonderful and superior appearance of the responsive body. Second, Samadhi (Samadhi, meditation) can accomplish one's own reward Buddha (Sambhogakaya Buddha, the Reward Body Buddha), so it is said 'also because' and so on. It is also called 'this mind makes Buddha.' First making the Buddha of others, then making one's own Buddha. Second is 'the mind is below,' explaining 'is' from the perspective of being both responsive and the result. 'Is' also has two meanings: first, the mind is the responsive Buddha, so it is called 'this mind is Buddha.' 'Hearing towards' etc., the essence of the Buddha has no form, it appears because of the mind's response. Thus, the mind, the Buddha, and existence and non-existence, are clearly distinct and eternally different. The sutra obliterates this view, so it says that the mind is the responsive Buddha, there is no Buddha outside the mind. Second, the mind is the reward Buddha, so it is called 'this mind is Buddha,' which means there is no cause for achieving Buddhahood. Since the mind is the reward Buddha, there is no cause for achieving Samadhi. In the minds of sentient beings, the Tathagata (Tathāgata, Thus Come One) is already sitting in the lotus position (sitting cross-legged), why wait for the future to achieve Buddhahood? First is the responsive Buddha, second is the reward Buddha. These are the words that explain the sutras and commentaries. If discussing the meaning of 'making is,' then that is the inconceivable Three Contemplations (emptiness, provisional existence, and the middle way). Why? Because explaining that the mind makes Buddha, it shows that it is not the inherent nature that naturally has Buddha. Because explaining that the mind is Buddha, it shows that it is not the cultivation of virtue and conditions that achieves Buddhahood. It should be known that all the thoughts of the heretical doctrines, the three teachings and the four gates, cannot be separated from causality and naturalness. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) clarifies that the Seven Great Elements (earth, water, fire, wind, space, perception, and consciousness) are all manifestations of the Tathāgatagarbha (Tathāgatagarbha, the Womb of the Tathagata) following karma, each concluding: 'The world is ignorant, mistakenly thinking it is causality and naturalness, all are the discrimination and calculation of the mind of consciousness, there are only words, there is no real meaning.' There it says that the world includes the Nine Realms (the six realms plus the Sravakas, Pratyekabuddhas, and Bodhisattvas), now in the wonderful contemplation of a single thought, 'making is' can obliterate the attachment to the fault of nature. Being 'is' and making, therefore the whole nature becomes cultivation, thus obliterating all naturalness. Being 'making' and being 'is,' therefore the whole cultivation is nature.

【English Translation】 Enlightenment. Therefore, one should manifest through the Buddha. Knowing the original nature is bright. Relying on external meanings accomplishes the establishment of the Mind-Only (Cittamatra) view. Second is explaining the falsity of appearances. This is the current method of contemplation, so the response and explanation are indispensable. Second is 'below the mind,' the two sentences in the explanation are divided into two. First is 'making is,' separately explaining the two. First, explain 'making' from the perspective of what can be sensed and what can be accomplished. 'Making' has two meanings: first, a pure mind can sense the responsive Buddha of other realms (Nirmanakaya Buddha, Buddha manifested to adapt to the occasion), so it is called 'this mind makes Buddha.' Saying that the Buddha is originally non-existent is because the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) is profound and unparalleled, without form and appearance to be seen mutually, because the mind is pure, therefore there is Buddha. The pure mind of sentient beings relies on the karmic consciousness to perfume the Dharmakaya of the Buddha, so one can see the wonderful and superior appearance of the responsive body. Second, Samadhi (Samadhi, meditation) can accomplish one's own reward Buddha (Sambhogakaya Buddha, the Reward Body Buddha), so it is said 'also because' and so on. It is also called 'this mind makes Buddha.' First making the Buddha of others, then making one's own Buddha. Second is 'the mind is below,' explaining 'is' from the perspective of being both responsive and the result. 'Is' also has two meanings: first, the mind is the responsive Buddha, so it is called 'this mind is Buddha.' 'Hearing towards' etc., the essence of the Buddha has no form, it appears because of the mind's response. Thus, the mind, the Buddha, and existence and non-existence, are clearly distinct and eternally different. The sutra obliterates this view, so it says that the mind is the responsive Buddha, there is no Buddha outside the mind. Second, the mind is the reward Buddha, so it is called 'this mind is Buddha,' which means there is no cause for achieving Buddhahood. Since the mind is the reward Buddha, there is no cause for achieving Samadhi. In the minds of sentient beings, the Tathagata (Tathāgata, Thus Come One) is already sitting in the lotus position (sitting cross-legged), why wait for the future to achieve Buddhahood? First is the responsive Buddha, second is the reward Buddha. These are the words that explain the sutras and commentaries. If discussing the meaning of 'making is,' then that is the inconceivable Three Contemplations (emptiness, provisional existence, and the middle way). Why? Because explaining that the mind makes Buddha, it shows that it is not the inherent nature that naturally has Buddha. Because explaining that the mind is Buddha, it shows that it is not the cultivation of virtue and conditions that achieves Buddhahood. It should be known that all the thoughts of the heretical doctrines, the three teachings and the four gates, cannot be separated from causality and naturalness. Therefore, the Śūraṅgama Sūtra (Śūraṅgama Sūtra) clarifies that the Seven Great Elements (earth, water, fire, wind, space, perception, and consciousness) are all manifestations of the Tathāgatagarbha (Tathāgatagarbha, the Womb of the Tathagata) following karma, each concluding: 'The world is ignorant, mistakenly thinking it is causality and naturalness, all are the discrimination and calculation of the mind of consciousness, there are only words, there is no real meaning.' There it says that the world includes the Nine Realms (the six realms plus the Sravakas, Pratyekabuddhas, and Bodhisattvas), now in the wonderful contemplation of a single thought, 'making is' can obliterate the attachment to the fault of nature. Being 'is' and making, therefore the whole nature becomes cultivation, thus obliterating all naturalness. Being 'making' and being 'is,' therefore the whole cultivation is nature.

性則泯一切因緣之性。若其然者何思不絕。何議不忘。既以作是絕乎思議復以作是顯於三觀。以若破若立皆名為作。空假二觀也。不破不立名之為是。中道觀也。全是而作則三諦俱破。三諦俱立名一空一切空。名一假一切假也。全作而是則於三諦俱非破非立。名一中一切中也。即中之空假名作。能破三惑能立三法故。感他佛三身圓應。能成我心三身當果。即空假之中名是則全惑即智。全障即德。故心是應佛。心是果佛。故知作是一心修者乃不思議三觀。十六觀之總體一經之妙宗。文出此中義遍初后。是故行者當用此意修凈土因。不可不知。故今略釋。二始學下。作是共釋二。初約始終釋。若論六即皆作皆是。今辯修證作是須分。始則名字觀行相似三位。修而未證。故且名作。終則分證究竟任運真覺。得名為是意存揀濫。故有此釋。二若當下。約當現釋。以現釋是。以當釋作。為令即心見佛法體。以此現因而證當果。故以心佛同體名心是佛。觀生彼果名心作佛。意在即心念佛及令慕果修因。故有此釋。三正遍下。后二句。三智融妙名正遍知。無量甚深故喻如海。斯乃究竟圓明大覺。與我心體無二無別。今依頓教即三惑染修圓凈心。能生諸佛正遍知海。此約他釋心生也。若依此心能成當果。此約己佛釋心生也。二多陀下。

【現代漢語翻譯】現代漢語譯本性則泯一切因緣之性。如果這樣，為什麼思慮不會斷絕，為什麼議論不會忘卻？既然已經『作』到斷絕思慮議論，又『作』到顯現空、假、中三觀。以『破』或『立』都稱為『作』，指的是空觀和假觀。不破不立稱為『是』，指的是中道觀。完全是『作』，那麼三諦（空、假、中）都破除，三諦都建立，稱為『一空一切空』，稱為『一假一切假』。完全是『是』，那麼對於三諦來說，既非破除也非建立，稱為『一中一切中』。即中道的空假稱為『作』，能夠破除三種迷惑，能夠建立三種法，所以感得他方佛的三身圓滿應現，能夠成就我心中的三身當來果報。即空假的中道稱為『是』，那麼全部的迷惑就是智慧，全部的障礙就是功德，所以心就是應身佛，心就是果報佛。因此要知道，『作是』一心修持的人，才是不可思議的三觀，是十六觀的總綱，是一部經的精妙宗旨。文句出自這裡，意義遍及始終。所以修行人應當用這個意思來修凈土之因，不可不知。所以現在略作解釋。二、始學下。『作是』共同解釋二。首先從始終的角度解釋。如果從六即佛（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）來說，都是『作』都是『是』。現在辨別修證，『作是』需要區分。開始是名字即佛、觀行即佛、相似即佛這三個階段，修習而未證得，所以暫且稱為『作』。最終是分證即佛、究竟即佛，任運自然地證得真覺，可以稱為『是』，意在區分不相干的。所以有這樣的解釋。二、若當下。從當下的角度解釋。用『是』來解釋當下，用『作』來解釋未來。爲了使人當下就能從心中見到佛的法體，用這個現前的因來證得當來的果報。所以用心佛同體來稱『心是佛』，觀想往生彼國來稱『心作佛』，意在即心念佛，以及使人仰慕果報而修習因地。所以有這樣的解釋。三、正遍下。後面兩句。三種智慧融通玄妙，稱為正遍知（Samyak-saṃbuddha，如來十號之一，意為正等覺者、正遍知者）。無量而深邃，所以比喻為大海。這乃是究竟圓滿明澈的大覺悟，與我的心體沒有二樣分別。現在依據頓教的說法，即從三種迷惑染污修習圓滿清凈的心，能夠生出諸佛的正遍知海。這是從他方佛的角度來解釋心生。如果依據此心能夠成就當來的果報，這是從自己是佛的角度來解釋心生。二、多陀下。

【English Translation】 English version 'Nature' extinguishes the nature of all causes and conditions. If that is so, why would thoughts not cease, why would discussions not be forgotten? Since it is already 'made' to sever thoughts and discussions, it is also 'made' to reveal the Three Contemplations (Tri-vidha-dhyāna, 三觀): emptiness (Śūnyatā, 空), provisional existence (Prajñapti, 假), and the Middle Way (Madhyamā, 中). 'Breaking' or 'establishing' are both called 'making,' referring to the contemplations of emptiness and provisional existence. Neither breaking nor establishing is called 'is,' referring to the contemplation of the Middle Way. Entirely 'making' means that the Three Truths (Tri-satya, 三諦) are all broken and all established, called 'one emptiness is all emptiness,' called 'one provisional existence is all provisional existence.' Entirely 'is' means that for the Three Truths, there is neither breaking nor establishing, called 'one middle is all middle.' The emptiness and provisional existence within the Middle Way are called 'making,' which can break the three delusions and establish the three dharmas, thus inducing the perfect manifestation of the three bodies (Trikāya, 三身) of other Buddhas, and can accomplish the future fruition of the three bodies in my mind. The Middle Way within emptiness and provisional existence is called 'is,' then all delusions are wisdom, all obstacles are virtues, so the mind is the Response Body Buddha (Nirmāṇakāya, 應身佛), the mind is the Reward Body Buddha (Saṃbhogakāya, 報身佛). Therefore, know that the one who cultivates 'making is' with one mind is the inconceivable Three Contemplations, the general outline of the Sixteen Contemplations, and the wonderful essence of a scripture. The words come from here, and the meaning pervades from beginning to end. Therefore, practitioners should use this meaning to cultivate the cause of Pure Land, which must not be unknown. Therefore, now a brief explanation. 2. Starting with 'initial learning.' 'Making is' together explains two. First, explain from the perspective of beginning and end. If discussing the Six Identities (Ṣaṭ-svabhāva, 六即), all are 'making' and all are 'is.' Now distinguishing cultivation and realization, 'making is' needs to be differentiated. Initially, there are the three stages of Name Identity (Nāma-svabhāva, 名字即佛), Practice Identity (Kriyā-svabhāva, 觀行即佛), and Similar Identity (Sadṛśa-svabhāva, 相似即佛), cultivating but not yet realizing, so temporarily called 'making.' Ultimately, there are the stages of Partial Realization Identity (Aṃśa-prativedha-svabhāva, 分證即佛) and Ultimate Identity (Niṣṭhā-svabhāva, 究竟即佛), naturally realizing true awakening, which can be called 'is,' intending to distinguish what is irrelevant. Therefore, there is this explanation. 2. If under 'present.' Explain from the perspective of the present. Use 'is' to explain the present, and use 'making' to explain the future. In order to enable people to see the Dharma body of the Buddha from their minds in the present, use this present cause to realize the future fruition. Therefore, use the mind and Buddha being of the same essence to call 'the mind is Buddha,' and contemplate rebirth in that land to call 'the mind makes Buddha,' intending to encourage mindfulness of the Buddha in the present, and to make people admire the fruition and cultivate the causal ground. Therefore, there is this explanation. 3. Right and pervasive below. The last two sentences. The three wisdoms interpenetrate mysteriously, called Right and Universal Knowledge (Samyak-saṃbuddha, 正遍知, one of the ten titles of the Tathāgata, meaning Rightly and Fully Awakened One). Immeasurable and profound, so it is likened to the ocean. This is the ultimate, complete, and clear great awakening, which is no different from my mind-essence. Now, according to the teachings of the sudden school, from the three delusions, defilements, cultivating the complete and pure mind, can generate the ocean of Right and Universal Knowledge of all Buddhas. This is explaining the arising of the mind from the perspective of other Buddhas. If relying on this mind can accomplish the future fruition, this is explaining the arising of the mind from the perspective of oneself being a Buddha. 2. Tātha below.

偏觀彌陀並示觀法二。初令偏觀。經是故應當者。上已明示心感諸佛。心即諸佛以是義故。知可即心而觀彌陀。心尚能作諸佛。豈不感於彌陀。心尚即是諸佛。豈不即是彌陀。應知彌陀與一切佛不多不少。諸佛乃即一之多。彌陀乃即多之一。一心繫念諦觀彼佛者。即一心三觀也。但云諦觀那云三觀。以所觀境列三號故。顯于能觀知是三觀。何者多陀阿伽度。此云如來。阿羅訶。此云應供。三藐三佛陀。此云正遍知。此之三號即召三德。今就所觀義當三諦。正遍知即般若。真諦也。應供即解脫。俗諦也。如來即法身中諦也。以三德為三諦三一圓融不一不異。此諦與觀名別體同絕思絕議。此乃復見彌陀觀體。當以此觀觀像觀真。疏釋三號其文可見。問像觀文中示心作佛。示心是佛。復以三號顯於三諦。妙觀既立。可用此法觀下諸境。其落日觀至華座觀。佛既未示三觀之式。何得行人預用茲觀。答佛對當機示觀前後。全由聖意非凡所知。滅后之人慾修觀行。所用法則須憑四依。大師釋題能觀之觀。既論三觀。題目是總經文是別。豈不以總而貫于別。況云觀佛十六俱包。今依天臺修習教觀。不憑智者更托何人。如般舟三觀妙門。普賢六根悔法。皆于定內見聖方宣。而大師教人。預習精熟方入道場。何不疑之。那獨責此且稟斯宗

【現代漢語翻譯】現代漢語譯本：偏觀阿彌陀佛並開示觀想方法分為兩部分。首先是偏觀。《經》中說『是故應當』，上面已經明確開示，心能感應諸佛，心即是諸佛，因為這個緣故，知道可以用心來觀想阿彌陀佛。心尚且能化作諸佛，難道不能感應阿彌陀佛嗎？心尚且就是諸佛，難道不就是阿彌陀佛嗎？應當知道，阿彌陀佛與一切佛不多也不少。諸佛乃是一即多的體現，阿彌陀佛乃是多即一的體現。『一心繫念諦觀彼佛』，就是一心三觀。只是說『諦觀』，為什麼說是三觀呢？因為所觀的境界列出了三個名號，顯示能觀的心是三觀。哪三個名號呢？『多陀阿伽度』（Tathāgata），翻譯成如來；『阿羅訶』（Arhat），翻譯成應供；『三藐三佛陀』（Samyak-saṃbuddha），翻譯成正遍知。這三個名號就是召感三德。現在就所觀的意義來說，對應三諦。正遍知即是般若，對應真諦；應供即是解脫，對應俗諦；如來即是法身，對應中諦。以三德為三諦，三一圓融，不一不異。這諦與觀，名異體同，絕思絕議。這才是再次見到阿彌陀佛觀想的本體。應當用這種觀想方法來觀想佛像、觀想真身。疏解三個名號的文字可以在相關文獻中找到。問：在佛像觀想的文字中，開示心作佛，心是佛，又用三個名號來顯示三諦，如此妙觀既然已經確立，就可以用這種方法來觀想下面的各種境界。但是從落日觀到華座觀，佛既然沒有開示三觀的形式，為什麼修行人可以預先使用這種觀想方法呢？答：佛陀針對當時的根機開示觀想的前後順序，完全是聖人的意圖，不是凡人所能知道的。滅度之後的人想要修習觀想，所用的法則必須依據四依（依法不依人，依義不依語，依智不依識，依了義經不依不了義經）。大師解釋題目中能觀的『觀』，已經論述了三觀。題目是總綱，經文是分述，難道不是用總綱來貫穿分述嗎？況且說觀佛十六觀全部包含在內。現在依據天臺宗修習教觀，不依靠智者大師還能依靠誰呢？如同《般舟三昧經》的三觀妙門，《普賢菩薩行愿品》的六根懺悔法，都是在禪定中見到聖境才宣說的。而大師教人，預先學習精熟才進入道場，為什麼不懷疑這些，而單獨責備這裡呢？且遵循這個宗派的教義吧。

【English Translation】 English version: Contemplating Amitābha (Amituofo) Partially and Showing the Methods of Contemplation, Part Two. The first part is partial contemplation. The Sutra says, 'Therefore, one should...' The above has clearly shown that the mind can resonate with all Buddhas, and the mind is all Buddhas. Because of this, it is known that one can use the mind to contemplate Amitābha. If the mind can transform into all Buddhas, how can it not resonate with Amitābha? If the mind is all Buddhas, how can it not be Amitābha? It should be known that Amitābha is neither more nor less than all Buddhas. All Buddhas are the manifestation of one in many, and Amitābha is the manifestation of many in one. 'Single-mindedly focusing on and contemplating that Buddha' is the single-minded contemplation of the three truths. It only says 'contemplation,' so why is it said to be the three contemplations? Because the object of contemplation lists three titles, showing that the contemplating mind is the three contemplations. What are the three titles? 'Tathāgata' (多陀阿伽度), translated as Thus Come One; 'Arhat' (阿羅訶), translated as Worthy of Offerings; 'Samyak-saṃbuddha' (三藐三佛陀), translated as Right and Universal Knowledge. These three titles are the invocation of the three virtues. Now, in terms of the meaning of what is contemplated, it corresponds to the three truths. Right and Universal Knowledge is prajna (般若), corresponding to the Truth of Emptiness; Worthy of Offerings is liberation, corresponding to the Conventional Truth; Thus Come One is the Dharmakaya (法身), corresponding to the Middle Truth. Taking the three virtues as the three truths, they are perfectly integrated, neither one nor different. This truth and contemplation are different in name but the same in essence, beyond thought and discussion. This is seeing the essence of Amitābha contemplation again. This contemplation method should be used to contemplate Buddha images and the true form. The explanation of the three titles can be found in relevant literature. Question: In the texts on Buddha image contemplation, it is taught that the mind creates the Buddha, and the mind is the Buddha. Furthermore, the three titles are used to reveal the three truths. Since such wonderful contemplation has been established, this method can be used to contemplate the various realms below. However, from the Contemplation of the Setting Sun to the Contemplation of the Jeweled Seat, since the Buddha did not reveal the form of the three contemplations, why can practitioners use this contemplation method in advance? Answer: The Buddha's teachings on the order of contemplation were based on the capacity of the audience at the time, and this is entirely the intention of the Sage, which ordinary people cannot know. Those who wish to practice contemplation after the Buddha's passing must rely on the Four Reliances (rely on the Dharma, not the person; rely on the meaning, not the words; rely on wisdom, not consciousness; rely on definitive teachings, not provisional teachings). The Great Master's explanation of the 'contemplation' in the title already discusses the three contemplations. The title is the general outline, and the sutra text is the specific details. Isn't it using the general outline to connect the specific details? Moreover, it is said that the Sixteen Contemplations of Buddha are all-inclusive. Now, practicing the teachings and contemplation according to the Tiantai school, who else can we rely on besides the Great Master Zhiyi (智者大師)? Like the wonderful gate of the three contemplations in the Pratyutpanna Samadhi Sutra (般舟三昧經), and the Six Roots Repentance Method in the Samantabhadra's Vows (普賢菩薩行愿品), they were all proclaimed after seeing the sacred realm in meditation. And the Great Master teaches people to study thoroughly in advance before entering the practice hall. Why not doubt these, and only blame this one? Let's follow the teachings of this school.

者。若聞若思不離三觀。須于動靜用空假中立一切行。若其然者。今何不用空假中心。想乎日冰及地樹等種種相邪。如心想日以何力故日想現前。般舟經云。我所念即見心作佛。心自見心。心者不知心。心有想則癡。心無想則泥洹。彼經初心以佛相為境。故言心作佛等。今之初心既先觀日。豈不得云心作日心自見心等耶。止觀以彼經此文。示于中觀。中觀若立三觀自成。如此觀日方依此疏修日觀也。況一切法皆是佛法。何得依報非佛法邪。二想彼下。示觀法子科分經為四。初觀佛像二。初正明像觀。既是具足三號之像。理合于像。照空假中如見此方泥木之像。尚須體達性。若虛空三身宛然四德無減。觀中寶像豈可不然。若於像觀不達三諦。次觀真佛寧見三身。二見像下。因像見土像。觀既成心眼開發。廣見依報地樹諸相。應知樹等出過前樹無數倍也。何者以今寶像必稱華座。座像高勝樹合覆之。皆由妙觀轉深故。使所觀愈勝。二見此下。觀二菩薩。三聖設化動靜必俱。一主二臣非並非別表乎。三法三一妙融真身既然像合相似。觀二足佛令妙觀成三。三此想下。像放光二。初明光照諸樹。二一一下。明樹皆三像。四此想下。行者聞法二。初明因定聞。二行者下。明與經合。此文疏有二釋。初須定與教合。二須散與定合。

【現代漢語翻譯】現代漢語譯本『者』，如果聽聞佛法或思維佛法時，不離空、假、中三觀（threefold contemplation）。必須在動靜之中，運用空、假、中三觀來建立一切行為。如果真是這樣，為什麼現在不能用空、假、中三觀來想像太陽、冰、大地、樹木等等各種形象呢？如果用心去想像太陽，憑藉什麼力量太陽的形象會顯現出來呢？《般舟三昧經》（Pratyutpanna Samadhi Sutra）說：『我所念即見，心作佛，心自見心。心者不知心，心有想則癡，心無想則泥洹（nirvana）。』那部經針對初學者，以佛的形象作為觀想的對象，所以說『心作佛』等等。現在初學者既然先觀想太陽，難道不能說『心作日，心自見心』等等嗎？《止觀》（Mohe Zhiguan）用那部經的這段文字，來闡釋中觀（Madhyamaka）。中觀如果確立，空、假、中三觀自然成就。這樣觀想太陽，才是依據這部疏文來修習日觀啊。況且一切法都是佛法，怎麼能說依報（environment）不是佛法呢？『二想彼下』，顯示觀法。子科將經文分為四部分。首先是觀佛像二，首先是正式說明佛像觀。既然是具足三號（three titles）的佛像，理應于佛像照見空、假、中三諦，如同見到此方世界的泥塑木雕的佛像一樣。尚且需要體悟到佛性的本質。如果虛空三身（Trikaya）宛然存在，四德（four virtues）沒有減少，那麼觀想中的寶像怎麼可能不是這樣呢？如果在佛像觀中不能通達三諦（three truths），那麼接下來觀想真佛，又怎麼能見到三身呢？『二見像下』，因觀佛像而見到佛土的景象。觀想一旦成就，心眼開發，就能廣見依報，如大地、樹木等各種景象。應當知道，這些樹木比之前的樹木要超出無數倍。為什麼呢？因為現在的寶像必定有華麗的蓮花座，蓮花座和佛像高大殊勝，樹木合抱才能覆蓋住。這都是因為精妙的觀想不斷深入，才使得所觀想的景象越來越殊勝。『二見此下』，觀想兩位菩薩（Bodhisattvas）。諸佛菩薩示現教化，動與靜必定同時存在。一位主尊，兩位臣屬，並非相同也並非不同，以此來表示三法（three dharmas）三一（three-in-one）的妙融。真身既然如此，佛像也應當相似。觀想佛的雙足，使精妙的觀想成就三昧。『三此想下』，佛像放光二，首先說明佛光照耀著各種樹木。『二一一下』，說明每棵樹都顯現出三尊佛像。『四此想下』，修行者聽聞佛法二，首先說明因為禪定而聽聞佛法。『二行者下』，說明與經文相符。這段文字在疏文中有兩種解釋。首先是必須使禪定與教義相符，其次是必須使散心與禪定相符。

【English Translation】 English version 『者』 (zhe), if one hears or contemplates the Dharma without departing from the threefold contemplation (空假中三觀, kong jia zhong san guan) of emptiness, provisional existence, and the Middle Way. One must, in both movement and stillness, apply these three contemplations to establish all actions. If this is so, why can't we now use the contemplation of emptiness, provisional existence, and the Middle Way to imagine the sun, ice, earth, trees, and various other forms? If one uses the mind to imagine the sun, by what power does the image of the sun appear? The Pratyutpanna Samadhi Sutra (般舟三昧經, Ban Zhou San Mei Jing) says: 『What I contemplate, I see; the mind makes the Buddha; the mind sees itself. The mind does not know the mind; a mind with thoughts is foolish; a mind without thoughts is nirvana (泥洹, ni pan).』 That sutra, aimed at beginners, uses the image of the Buddha as the object of contemplation, hence the saying 『the mind makes the Buddha,』 and so on. Now that beginners first contemplate the sun, can't we say 『the mind makes the sun, the mind sees itself,』 and so on? Mohe Zhiguan (止觀) uses this passage from that sutra to explain the Madhyamaka (中觀) doctrine. If the Madhyamaka is established, the threefold contemplation naturally arises. Contemplating the sun in this way is following this commentary to practice the sun contemplation. Moreover, all dharmas are Buddha-dharma; how can the environment (依報, yi bao) not be Buddha-dharma? 『二想彼下』 (er xiang bi xia), shows the method of contemplation. The sub-section divides the sutra text into four parts. First is the contemplation of the Buddha image (觀佛像二, guan fo xiang er), and first is the formal explanation of the image contemplation. Since it is an image complete with the three titles (三號, san hao) of the Buddha, it is reasonable to see the three truths (三諦, san di) of emptiness, provisional existence, and the Middle Way in the image, just as when seeing a clay or wooden Buddha image in this world. One still needs to realize the essence of Buddha-nature. If the Trikaya (三身, san shen) in emptiness is clearly present and the four virtues (四德, si de) are undiminished, how could the precious image in contemplation not be so? If one does not understand the three truths in the image contemplation, how can one see the three bodies when contemplating the true Buddha next? 『二見像下』 (er jian xiang xia), seeing the Buddha-land's scenery because of contemplating the Buddha image. Once the contemplation is accomplished, the mind's eye opens, and one can broadly see the environment, such as the earth, trees, and various other scenes. It should be known that these trees are countless times greater than the previous trees. Why? Because the current precious image must have a magnificent lotus seat, and the lotus seat and the Buddha image are tall and magnificent, requiring trees that can be embraced to cover them. This is all because the subtle contemplation deepens, making the contemplated scenery increasingly magnificent. 『二見此下』 (er jian ci xia), contemplating the two Bodhisattvas (菩薩, Pusa). When Buddhas and Bodhisattvas manifest to teach, movement and stillness must coexist. One main figure and two attendants, neither the same nor different, represent the wonderful fusion of the three dharmas (三法, san fa) in three-in-one (三一, san yi). Since the true body is like this, the Buddha image should also be similar. Contemplating the Buddha's two feet enables the subtle contemplation to accomplish samadhi. 『三此想下』 (san ci xiang xia), the Buddha image emits light two, first explaining that the Buddha's light shines on various trees. 『二一一下』 (er yi yi xia), explaining that each tree manifests three Buddha images. 『四此想下』 (si ci xiang xia), practitioners hear the Dharma two, first explaining that one hears the Dharma because of samadhi. 『二行者下』 (er xing zhe xia), explaining that it is consistent with the sutra text. This passage has two interpretations in the commentary. First, one must make samadhi consistent with the teachings; second, one must make the distracted mind consistent with samadhi.

初義者。謂出定憶持。定中聞法須與經中所說符契。故云令與教法相應。次意者。謂心雖出定對彼五塵須息愛憎。凈乎身口三業。若爾雖不住定亦聞法音故。云出定入定常聞妙法。言與十二部經教合者。以十二部總稱修多羅同名為經。三藏分之經詮定學。律詮戒學。論詮慧學。故名經為定。與修多羅合。是與定合。經若不合名妄想者。若定不合經若散不合定皆是發於魔事。全非像觀禪定。故名妄想。若已合名粗想見極樂界者。謂以經驗定無差。出定與在定相似。得名粗想見彼國界。問見此妙事那名粗想。答以像望真須分粗妙。此想乃是佛觀方便。豈可全同。真佛觀邪。三作是下。明修觀利益像想。若成真觀可獲故。于現身得唸佛三昧。◎

觀無量壽佛經疏妙宗鈔卷第四大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔

觀無量壽佛經疏妙宗鈔卷第五

宋四明沙門知禮述

◎三第九佛身觀二。初分科。真法身者。前觀寶像則似佛身。今對彼似故名為真。然此色相是實報身應同居土。亦名尊特。亦名勝應。而特名法身者。為成行人圓妙觀也。良以報應屬修法身是性。若漸教說。別起報應二修莊嚴法身一性。若頓教詮。報應二修全是性具。法身一性舉體起修。故得全性成修全修

【現代漢語翻譯】現代漢語譯本：『初義』指的是從禪定中出來后，回憶並保持在禪定中所聽聞的佛法。在禪定中聽聞的佛法必須與經書中所說的相符，所以說要『令與教法相應』。『次意』指的是，即使心離開了禪定狀態，面對外面的五塵（色、聲、香、味、觸），也必須止息愛憎之心，凈化身、口、意三業。如果這樣，即使不處於禪定狀態，也能聽聞佛法的聲音，所以說『出定入定常聞妙法』。『言與十二部經教合者』，因為十二部經總稱為『修多羅』（Sūtra，經），也共同被稱為『經』。三藏（Tripiṭaka）對經進行分類，經詮釋定學，律詮釋戒學，論詮釋慧學。所以稱『經』為『定』，與『修多羅』相合，就是與『定』相合。經如果不相合，就稱為妄想。如果禪定不符合經，或者散亂的心不符合禪定，都是由魔事所引發，完全不是像觀禪定，所以稱為妄想。如果已經相合，稱為『粗想見極樂界』，指的是通過經驗，禪定沒有差別，出定和在定相似，因此可以稱為粗略地想像見到極樂世界。問：見到如此美妙的事情，為什麼稱為『粗想』？答：以佛像來比望真佛，需要區分粗妙。這種想像是佛觀的方便法門，怎麼能完全等同於真佛觀呢？『三作是下』，說明修習觀想的利益。如果像觀成就，成為真觀，就可以獲得利益，在現世就能得到唸佛三昧（Samādhi，三昧）。

《觀無量壽佛經疏妙宗鈔》卷第四

《觀無量壽佛經疏妙宗鈔》卷第五

宋朝四明沙門知禮述

『三第九佛身觀二。初分科。真法身者』，前面的觀想寶像，只是相似於佛身。現在對比之前的相似，所以稱為『真』。然而這種色相是實報身，應屬於同居土，也稱為『尊特』，也稱為『勝應』，而特別稱為『法身』，是爲了成就修行人圓滿微妙的觀想。因為報身和應身屬於修，而法身是自性。如果按照漸教的說法，分別生起報身和應身兩種修行來莊嚴法身這一自性。如果按照頓教的詮釋，報身和應身兩種修行完全是自性所具有的，法身這一自性全體起修，所以能夠全體自性成就修行，全體修行就是自性。

【English Translation】 English version: 'Initial meaning' refers to recalling and maintaining what was heard in Samādhi (定, meditative absorption) after emerging from it. The Dharma (法, teachings) heard in Samādhi must be consistent with what is said in the scriptures, hence it is said to 'make it correspond with the teachings'. 'Subsequent meaning' refers to, even when the mind is out of Samādhi, facing the five dusts (色、聲、香、味、觸, form, sound, smell, taste, touch), one must cease love and hatred, and purify the three karmas of body, speech, and mind. If so, even if not in Samādhi, one can hear the sound of the Dharma, hence it is said 'emerging from and entering Samādhi, one constantly hears the wonderful Dharma'. 'The statement that it accords with the twelve divisions of the scriptures' is because the twelve divisions of the scriptures are collectively called 'Sūtra' (修多羅, discourses), and are also commonly called 'scriptures'. The Tripiṭaka (三藏, three baskets) classifies the scriptures, with the scriptures explaining the study of Samādhi, the Vinaya (律, monastic rules) explaining the study of precepts, and the Abhidharma (論, philosophical treatises) explaining the study of wisdom. Therefore, 'scripture' is called 'Samādhi', and being in accordance with 'Sūtra' is being in accordance with 'Samādhi'. If the scripture does not accord, it is called delusion. If Samādhi does not accord with the scripture, or if a scattered mind does not accord with Samādhi, it is all caused by demonic influences, and is not at all like the contemplation and Samādhi, hence it is called delusion. If it already accords, it is called 'coarse thought seeing the Land of Ultimate Bliss', referring to through experience, Samādhi is without difference, emerging from Samādhi is similar to being in Samādhi, therefore it can be called roughly imagining seeing the Land of Ultimate Bliss. Question: Seeing such wonderful things, why is it called 'coarse thought'? Answer: Comparing the image to the true Buddha, one needs to distinguish between coarse and subtle. This thought is a skillful means of Buddha contemplation, how can it be completely the same as true Buddha contemplation? 'The following three actions' explains the benefits of practicing contemplation. If the image contemplation is accomplished and becomes true contemplation, one can obtain benefits, and in this life one can attain the Samādhi (三昧, meditative absorption) of Buddha-Recollection.

《Commentary on the Contemplation Sutra, Subtle and Essential Notes》 Volume 4

《Commentary on the Contemplation Sutra, Subtle and Essential Notes》 Volume 5

Composed by Śramaṇa Zhili of Siming in the Song Dynasty

'The third, ninth contemplation of the Buddha's body, part two. First, divide the categories. The true Dharmakāya (法身, Dharma body)' is that the previous contemplation of the precious image is only similar to the Buddha's body. Now, comparing it to the previous similarity, it is called 'true'. However, this form is the Reward Body (報身, Sambhogakāya), which should belong to the Land of Co-dwelling, and is also called 'Venerable and Special', and also called 'Superior Response', and is especially called 'Dharmakāya' in order to accomplish the practitioner's perfect and subtle contemplation. Because the Reward Body and Response Body belong to cultivation, while the Dharmakāya is the nature. If according to the gradual teachings, separately arise the two cultivations of the Reward Body and Response Body to adorn the one nature of the Dharmakāya. If according to the interpretation of the sudden teachings, the two cultivations of the Reward Body and Response Body are entirely inherent in the nature, and the entire nature of the Dharmakāya arises in cultivation, therefore the entire nature can accomplish cultivation, and the entire cultivation is the nature.

在性。三身融妙指一即三。問既言指一即三。但名為應自攝二身。何故疏文立法身稱。答若言報應恐濫別修歸於別教。今以報應名為法身。即顯三身皆非修得。故今家生身應身報身法身。對藏通別圓。行者應知。圓宗大體非唯報應稱為法身。亦乃業惑名為理毒。三觀十乘名性德行。慈悲與拔性德苦樂。今之勝應稱為法身。顯示妙宗其旨非淺。須袪滯想方見旨歸。二隨釋五。初明結上。二正觀佛身。既指報應名為法身。即顯彌陀三身具足既為妙境。但是法身行人心觀即空假中。空假是二修。中觀是一性。修性冥妙三觀圓融。既為能觀。但是般若境觀相契見尊特身。雖具三身但名解脫。此則以三照三故發現三合此三三隻是一三。三不定三。同在一念。一念無念三三宛然。如此方名修心妙觀。此觀能令四土皆凈。若不爾者非是頓教所詮妙觀。當以此觀觀彌陀身。子科分經為三。初次當下。總標略列。二正觀佛身相四。初阿難下。觀身色二。佛身下。觀身量疏釋分二。初略消經文。二眼如下。商較份量二。初以眼度身。二定經斥譯。三觀身光。然觀色量及相好光明。皆須用前是心作佛是心是佛。而為觀法。以心作佛故能觀所觀破立宛爾。破則三惑三智皆蕩。立則三諦三觀皆成。非此破立則非凈心作佛義也。以心是佛故。忘能忘

【現代漢語翻譯】現代漢語譯本在性（本性）。三身（法身、報身、應身）融妙，指一即三。問：既然說指一即三，但名為應身自可攝二身，為何疏文又立法身之稱？答：若言報應，恐有濫用，將別教之修歸於別教。今以報應名為法身，即顯三身皆非修得。故今家生身、應身、報身、法身，對藏、通、別、圓（四教）。行者應知，圓宗大體非唯報應稱為法身，亦乃業惑名為理毒，三觀（空觀、假觀、中觀）十乘（十種觀行）名性德行，慈悲與拔性德苦樂。今之勝應稱為法身，顯示妙宗其旨非淺，須袪滯想方見旨歸。二、隨釋五。初明結上，二正觀佛身。既指報應名為法身，即顯彌陀（阿彌陀佛）三身具足既為妙境。但是法身行人心觀即空假中，空假是二修，中觀是一性。修性冥妙，三觀圓融，既為能觀。但是般若（智慧）境觀相契，見尊特身。雖具三身，但名解脫。此則以三照三，故發現三，合此三三隻是一三。三不定三，同在一念，一念無念，三三宛然。如此方名修心妙觀。此觀能令四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）皆凈。若不爾者，非是頓教所詮妙觀。當以此觀觀彌陀身。子科分經為三。初次當下，總標略列。二正觀佛身相四。初阿難（阿難尊者）下，觀身色二。佛身下，觀身量疏釋分二。初略消經文。二眼如下，商較份量二。初以眼度身，二定經斥譯。三觀身光。然觀色量及相好光明，皆須用前『是心作佛，是心是佛』而為觀法。以心作佛故，能觀所觀破立宛爾，破則三惑（見思惑、塵沙惑、無明惑）三智（一切智、道種智、一切種智）皆蕩，立則三諦（空諦、假諦、中諦）三觀皆成。非此破立，則非凈心作佛義也。以心是佛故，忘能忘

【English Translation】 English version On the nature (intrinsic nature). The three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are wonderfully integrated, indicating that one is three. Question: Since it is said that one is three, and the Nirmanakaya can encompass the other two bodies, why does the commentary also establish the term Dharmakaya? Answer: If we speak of Sambhogakaya and Nirmanakaya, there might be confusion, leading to the practice of the separate teachings being attributed to the separate teachings. Now, by naming Sambhogakaya and Nirmanakaya as Dharmakaya, it is shown that none of the three bodies are attained through cultivation. Therefore, the present school's manifested body, responsive body, reward body, and Dharma body correspond to the Tripitaka, Common, Separate, and Perfect (Four Teachings). Practitioners should know that in the Perfect Teaching, not only are Sambhogakaya and Nirmanakaya called Dharmakaya, but also karmic afflictions are called the 'poison of principle,' the Three Contemplations (emptiness, provisional existence, the middle way) and Ten Vehicles (ten kinds of contemplation) are called the 'virtuous conduct of inherent nature,' and compassion and the alleviation of suffering are the 'inherent suffering and joy of nature.' The excellent responsive body is now called Dharmakaya, showing that the essence of the Wondrous Teaching is profound. One must dispel stagnant thoughts to see the ultimate meaning. Second, following the explanation in five parts. First, clarifying the connection to the previous section; second, correctly contemplating the Buddha's body. Since the Sambhogakaya and Nirmanakaya are referred to as Dharmakaya, it shows that Amitabha's (Amitābha Buddha) three bodies are complete and are a wondrous realm. However, the Dharmakaya is the mind's contemplation of emptiness, provisional existence, and the middle way. Emptiness and provisional existence are dual cultivation, while the middle way is a single nature. Cultivation and nature are mysteriously integrated, and the Three Contemplations are perfectly harmonized, thus becoming the ability to contemplate. However, the Prajna (wisdom) realm and contemplation are in accord, and the venerable and unique body is seen. Although it possesses the three bodies, it is only called liberation. This is using the three to illuminate the three, thus revealing the three, and combining these three threes into just one three. The three are not fixed as three, but are together in one thought. In one thought, there is no thought, and the three threes are clearly present. Only then is it called the wondrous contemplation of cultivating the mind. This contemplation can purify all four lands (Land of Coexistence of Saints and Ordinary Beings, Land of Expedient Liberation, Land of True Reward, Land of Eternal Tranquility). If not, it is not the wondrous contemplation explained by the Sudden Teaching. One should use this contemplation to contemplate Amitabha's body. The sutra is divided into three sections. First, the current section briefly lists the general outline. Second, correctly contemplating the four aspects of the Buddha's body. First, below Ananda (Venerable Ananda), contemplating the color of the body; second, below 'Buddha's body,' contemplating the size of the body. The commentary is divided into two parts. First, briefly explaining the sutra text; second, below 'eyes,' discussing and comparing the size in two parts. First, measuring the body with the eyes; second, the sutra refutes the translation. Third, contemplating the light of the body. However, contemplating the color, size, and auspicious marks and light all require using the previous 'This mind makes Buddha, this mind is Buddha' as the method of contemplation. Because the mind makes Buddha, the ability to contemplate and what is contemplated are perfectly established and broken. Breaking destroys the three delusions (delusions of views and thoughts, delusions like dust and sand, delusions of ignorance) and three wisdoms (wisdom of all phenomena, wisdom of the path, wisdom of all aspects), while establishing establishes the three truths (truth of emptiness, truth of provisional existence, truth of the middle way) and the three contemplations. Without this breaking and establishing, it is not the meaning of purifying the mind to make Buddha. Because the mind is Buddha, forgetting the ability to forget

所非破非立。作是一念遮照同時。此則即觀無觀用無作行修唸佛定。此法乃是觀佛要術。今若不用宣示奚為。此術不施勝相不發。觀光分四。初身諸下。毛孔光。二彼佛下。觀圓光。三于圓下。光中化佛。四一一下。化佛侍者。四觀相好二。初無量下。正示相好身。總相別相總好別好總光別光。此三總別皆云八萬四千者。即障顯德故成。此數佛居凡地具於八萬四千塵勞。於此塵勞皆見實相。理智既合故能示現相好光明故。節節云八萬四千。行人今觀知心即是。能于塵勞皆即佛相。二一一下。光明攝生生佛體同。雖土廣生多攝無一失。觀佛心處還釋此文須攝之意。三明觀成能見二。初其光下。見一佛。二見此下。見諸佛中觀見佛。佛體圓融一即一切。同尊特身故觀一佛。能見諸佛三正觀佛心。疏三。初眼見下。因身見心。疏有二釋。初約如來由大悲心起勝應身故。令行者觀身見心。由見身下二。約行者觀想明故得見佛。心所以明者由觀佛身。是故二意皆是由色而見於心。以心無形由色表故。以圓人所觀色心不二。既見微妙色。豈隔大悲心。故勝鬘云。如來色無盡智慧亦復然。既三種慈體是三諦。今三觀明故三慈顯。以用果法為觀行故。故於位位見佛色心。二佛心下。正示心體。若匪無緣慈悲不大。三以無緣下。引文廣釋

【現代漢語翻譯】現代漢語譯本所非破非立。作是一念遮照同時。這便是即觀無觀，用無作行修唸佛定。此法乃是觀佛的重要方法。現在若不使用宣講，又爲了什麼呢？此法不施展，殊勝的相好便不會顯現。觀光分為四個部分：第一，『初身諸下』，觀毛孔光。第二，『二彼佛下』，觀圓光。第三，『于圓下』，觀圓光中的化佛。第四，『一一下』，觀化佛的侍者。觀相好分為兩部分：第一，『初無量下』，正式展示相好之身，包括總相、別相、總好、別好、總光、別光。這三種總別都說八萬四千，是因為遮蔽顯現功德而成就此數。佛陀處於凡地時，具足八萬四千塵勞，於此塵勞中皆見實相。理智既然結合，所以能夠示現相好光明，因此每一節都說八萬四千。修行人現在觀想，知道心就是佛，能夠在塵勞中都見到佛的相好。第二，『一一下』，光明攝受眾生，眾生與佛的本體相同。雖然國土廣大，眾生眾多，攝受沒有一個遺漏。觀佛心處，還需解釋此文攝受的意義。第三，闡明觀想成就后能夠見到佛的兩個方面：第一，『其光下』，見到一佛。第二，『見此下』，在諸佛中觀見佛。佛的本體圓融，一即一切，同於尊特之身，所以觀一佛，能夠見到諸佛。第三，正觀佛心。疏三：第一，『眼見下』，因身見心。疏有兩種解釋：第一種，約如來由大悲心生起殊勝應身，所以令行者觀身見心。由見身下第二種，約行者觀想明瞭，所以得見佛。心之所以明瞭，是因為觀佛身。因此兩種意思都是由色而見心。因為心無形，由色來表達。以圓人所觀，色心不二。既然見到微妙色，怎麼會隔絕大悲心呢？所以《勝鬘經》說，『如來色無盡，智慧亦復然』。既然三種慈體是三諦，現在三種觀想明瞭，所以三種慈悲顯現。因為用果法作為觀行，所以在每一位都見到佛的色身和心。第二，『佛心下』，正式展示心體。如果不是無緣大慈悲，就不會有廣大的慈悲。第三，『以無緣下』，引用經文廣泛解釋。

【English Translation】 English version What is negated is neither broken nor established. To make this one thought, obscuring and illuminating occur simultaneously. This is then the contemplation of non-contemplation, using non-action to cultivate the Samadhi of mindfulness of Buddha. This method is an essential technique for contemplating the Buddha. If it is not used and proclaimed now, what is it for? If this technique is not applied, the excellent marks will not manifest. Contemplation of light is divided into four parts: First, 'chu shen zhu xia' (初身諸下), contemplate the light from the pores. Second, 'er bi fo xia' (二彼佛下), contemplate the halo. Third, 'yu yuan xia' (于圓下), contemplate the manifested Buddha within the halo. Fourth, 'yi yi xia' (一一下), contemplate the attendants of the manifested Buddha. Contemplation of marks and characteristics is divided into two parts: First, 'chu wu liang xia' (初無量下), formally shows the body with marks and characteristics, including the general marks, specific marks, general excellences, specific excellences, general light, and specific light. These three general and specific aspects are all said to be eighty-four thousand, because obscuring reveals merit, thus accomplishing this number. When the Buddha was in the realm of ordinary beings, he possessed eighty-four thousand defilements. Within these defilements, he saw the true reality. Since principle and wisdom are combined, he is able to manifest marks, characteristics, and light. Therefore, each section says eighty-four thousand. The practitioner now contemplates and knows that the mind is the Buddha, and is able to see the marks and characteristics of the Buddha in all defilements. Second, 'yi yi xia' (一一下), the light gathers sentient beings, and the essence of sentient beings and the Buddha are the same. Although the land is vast and sentient beings are numerous, none are missed in the gathering. Contemplating the Buddha's mind, it is also necessary to explain the meaning of gathering in this text. Third, clarify the two aspects of being able to see the Buddha after contemplation is accomplished: First, 'qi guang xia' (其光下), see one Buddha. Second, 'jian ci xia' (見此下), contemplate and see the Buddha among all Buddhas. The Buddha's essence is perfectly integrated, one is all, the same as the honored and special body, so contemplating one Buddha, one is able to see all Buddhas. Third, correctly contemplate the Buddha's mind. Commentary 3: First, 'yan jian xia' (眼見下), see the mind through the body. The commentary has two explanations: The first explanation is about the Tathagata arising from great compassion, giving rise to a superior response body, so that practitioners can see the mind through contemplating the body. From seeing the body down, the second explanation is about the practitioner's contemplation becoming clear, so they are able to see the Buddha. The reason why the mind is clear is because of contemplating the Buddha's body. Therefore, both meanings are seeing the mind through form. Because the mind is formless, it is expressed through form. According to the contemplation of a perfect person, form and mind are not two. Since one sees subtle form, how can one be separated from great compassion? Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'The Tathagata's form is inexhaustible, and so is his wisdom.' Since the three kinds of compassionate bodies are the three truths, now the three contemplations are clear, so the three kinds of compassion manifest. Because using the fruit dharma as the practice of contemplation, one sees the Buddha's form and mind in every position. Second, 'fo xin xia' (佛心下), formally shows the essence of the mind. If it were not for causeless great compassion, there would be no great compassion. Third, 'yi wu yuan xia' (以無緣下), widely explains by quoting scriptures.

三。初牒經引論以明文意。問經文但云以無緣慈攝諸眾生。疏中何故兼明生法皆云無心。答起三慈者。由三觀智照三諦也。照真即起法緣之慈。照俗即起眾生緣慈。照中即起無緣之慈。此三諦慈淺不具深。深必具淺故照真俗。未必照中。若能照中必具真俗。故次第生法不即無緣。今無緣慈合具生法。豈但具二亦乃俱深。故今生法皆云無心。故涅槃云。慈若有無非有非無。如是之慈非諸聲聞辟支佛等所能思議。當知三慈其體本一非三非一而三而一。如是方名佛心慈也。此自分三。初眾生緣慈三無差別。今盡現前心與眾生。能所既絕無我心想。緣他眾生而一切眾生與我同體。十界因果不離一心。而此一心是慈體。故十界苦集四種道滅。能於一時任運與拔。故云無心攀緣自然現益。如涅槃下。梵行品文也。然彼經如來凡說八事。一伏醉象。二降力士。三化盧至。四度女人。五涂割瘡。六摩調達。七救群賊。八醫釋女。一一皆結云。慈善根力。見如是事。今文云我實不往者。即引第五涂割瘡文。文現一處意通諸緣。言割瘡者。經云。波羅柰城有優婆夷名摩訶斯那達多。夏九十日屈請眾僧。奉施醫藥。有一比丘身嬰重病。良醫診之當須肉藥。若不得者命將不全。是優婆夷尋自取刀。割其股肉切以為羹。施病比丘服已病差。女人患

瘡苦惱發聲稱佛。我在舍衛聞其音聲。於是女人起大悲心。是女尋見我持良藥涂其瘡上。還復如本。善男子。我于爾時實不往至波羅柰城。持藥涂彼。當知皆是慈善根力。令彼女人見如是事。今云我實不往者。正引此緣。不言女人而言眾生者。通收十界眾生。不以文害意也。即俗諦慈也。涅槃云。慈之所緣一切眾生如緣父母妻子親屬。以是義故。名眾生緣。以緣十界同在一心。故非次第生緣慈也。二法緣慈。十界緣起是三諦法不離一心。唯佛究盡。境相既寂能觀亦忘。是故得云無心觀法而畢竟空智。照此三諦不受一塵。此智自然照破眾生三諦惑著。或為眾生說斯空慧。皆令得離有相之苦證真實樂。此即不思議真諦慈悲。名為法緣。故涅槃云。不見父母妻子親屬。見一切法皆從緣生。是名法緣。不見之言須忘十界。是佛法緣也。三無緣慈。以佛性中成究竟智。有何別理為心所緣。故云無心觀理境智既泯。空有又忘。無住無依絕思絕議。此名安住第一義中。心既無緣慈乃周遍。入眾生性稱為內熏。或為現身說第一義稱為外熏。以此攝生名無緣慈。二唸佛下。卻牒前經以對初慈。即前正觀佛身光明攝生之文也。雖與無緣慈體不別。若約義辯為門不同。是故此慈唸佛眾生攝取不捨。終令離苦永得安樂。此從感應生佛相關。順於

【現代漢語翻譯】現代漢語譯本因瘡口痛苦而發出聲音，（我）自稱是佛陀。我在舍衛城聽到了這個聲音。於是那個女人升起了巨大的悲憫之心。這個女人隨即找到我，我拿著良藥塗抹在她的瘡口上，（她的瘡口）恢復如初。善男子，我在那個時候實際上並沒有去波羅柰城，拿著藥去塗抹她（的瘡口）。應當知道這都是慈善根力的作用，讓那個女人看到這樣的事情。現在說我實際上沒有去，正是引用這個因緣。不說女人而說眾生，是爲了涵蓋十法界的眾生，不因為文字而損害了意義。這就是俗諦慈悲。涅槃經上說，『慈悲所緣的一切眾生，就像緣于父母妻子親屬一樣。』因為這個意義，叫做眾生緣。因為緣於十法界同在一心，所以不是次第生緣慈悲。二、法緣慈悲。十法界的緣起是三諦之法，不離一心。只有佛陀才能徹底明瞭。境相既然寂滅，能觀的也忘記了。所以才能說無心觀法，而畢竟空的智慧，照耀這三諦，不受一絲塵埃。這種智慧自然照破眾生的三諦迷惑執著。或者為眾生宣說這種空慧，都讓他們能夠脫離有相的痛苦，證得真實的快樂。這就是不可思議的真諦慈悲，名為法緣。所以涅槃經上說，『不見父母妻子親屬，見一切法都是從因緣而生。』這叫做『法緣』。『不見』的意思是需要忘卻十法界。這是佛法的法緣。三、無緣慈悲。因為在佛性中成就了究竟的智慧，還有什麼別的道理可以作為心所緣的呢？所以說無心觀理，境、智都泯滅了，空有也都忘記了。無所住，無所依，斷絕了思慮和議論。這叫做安住在第一義中。心既然沒有緣，慈悲就周遍一切。進入眾生的本性，稱為內熏。或者為眾生現身宣說第一義，稱為外熏。用這種方法攝受眾生，叫做無緣慈悲。二、唸佛以下，是反過來依照前面的經文來對應最初的慈悲，也就是前面正確觀察佛身光明攝受眾生的經文。雖然與無緣慈悲的本體沒有區別，如果從意義上辨別，則門徑不同。因此這種慈悲，唸佛的眾生攝取不捨，最終讓他們脫離痛苦，永遠得到安樂。這是從感應生佛相關聯，順應于...

【English Translation】 English version Suffering from sores, he cried out, claiming to be the Buddha. I heard his voice in Shravasti (a major city in ancient India). Thereupon, a woman arose with great compassion. This woman then found me, and I applied good medicine to his sores, and they were restored to their original state. Good man, at that time, I did not actually go to the city of Varanasi (an ancient city in India) to apply medicine to him. Know that it was all due to the power of the roots of charity that caused that woman to see such a thing. Now, saying that I did not actually go is precisely citing this cause. Not saying 'woman' but saying 'sentient beings' is to encompass sentient beings of the Ten Realms, not harming the meaning because of the words. This is mundane truth compassion. The Nirvana Sutra says, 'The objects of compassion are all sentient beings, like relating to parents, wife, children, and relatives.' Because of this meaning, it is called 'sentient being condition'. Because relating to the Ten Realms is all within one mind, it is not sequential arising condition compassion. Second, Dharma-condition compassion. The arising of the Ten Realms is the Dharma of the Three Truths, inseparable from one mind. Only the Buddha can fully understand. Since the characteristics of the object are extinguished, the ability to observe is also forgotten. Therefore, it can be said that one observes the Dharma without mind, and the wisdom of ultimate emptiness illuminates these Three Truths, not receiving a single speck of dust. This wisdom naturally illuminates and breaks through the delusions and attachments of sentient beings to the Three Truths. Or, for sentient beings, one speaks of this wisdom of emptiness, enabling them all to escape the suffering of conditioned existence and attain true joy. This is inconceivable true-truth compassion, called Dharma-condition. Therefore, the Nirvana Sutra says, 'Not seeing parents, wife, children, and relatives, seeing all dharmas arise from conditions.' This is called 'Dharma-condition'. 'Not seeing' means needing to forget the Ten Realms. This is the Dharma-condition of the Buddha Dharma. Third, unconditioned compassion. Because ultimate wisdom is achieved in the Buddha-nature, what other principle is there for the mind to relate to? Therefore, it is said that one observes principle without mind, and the object and wisdom are both extinguished, and emptiness and existence are both forgotten. Without dwelling, without reliance, cutting off thoughts and discussions. This is called dwelling in the First Principle. Since the mind has no condition, compassion pervades everywhere. Entering the nature of sentient beings is called internal perfuming. Or, appearing in person to speak of the First Principle to sentient beings is called external perfuming. Using this method to gather sentient beings is called unconditioned compassion. Second, 'Reciting the Buddha' below, is turning back to correspond to the initial compassion according to the previous sutra, which is the previous text of correctly observing the light of the Buddha's body and gathering sentient beings. Although it is no different from the substance of unconditioned compassion, if distinguished in terms of meaning, the paths are different. Therefore, this compassion, the sentient beings who recite the Buddha are gathered and not abandoned, ultimately enabling them to escape suffering and attain eternal joy. This is from the connection between response and Buddha, in accordance with...

俗諦名生緣慈。故舉魚母念子不失。喻此慈相也。三今明下。正以無緣會釋經意。既與生緣為門有異。須辯慈相不同前二。故生法慈。約次第論則兩二乘及偏菩薩有修證分。若此無緣唯圓唯極。今約極顯故云諸佛所被。不住有無者。正與生法辯不同相。生緣妙有法緣妙空今是妙中。故云無緣。中必無緣故也。不依三世者。此之慈悲非四相故。知緣不實者了苦樂事即性德故。以眾生等者。此慈所被。令眾生髮即境之智方乃名得實相智慧。得此智者方終離苦得於永樂故。與前慈門異益等。若對法緣亦以實慧。故一切空。是故三慈益物不異。疏不云者略也。四舉利勸修子科分三。初正舉益勸。得生極樂則見十方一切諸佛。故云生諸佛前。法身觀成已入相似。是故至彼即證無生。別圓地住也。疏釋分四。初捨身下牒釋。二如人下喻顯。習巧如修觀。從少至長喻觀有微著。所作遂妙喻生彼土親見真法。然且分喻是心作佛。行者應以是佛與作佛義。一念圓照。方合今經由觀見佛。三以隨下結示。四故般下引證。二的示觀法。相有八萬都想難成。故令但觀眉間毫相如五須彌。此觀若成。八萬皆現。此為要門也。疏釋二。初從一下牒經。二正示四。初如觀下。引他文示二種毫量。此明釋迦勝劣兩相。以例彌陀。經明劣相論明勝相。云云

【現代漢語翻譯】現代漢語譯本俗諦名為生緣慈（以眾生的業力為緣而生起的慈悲）。所以用魚媽媽念念不忘自己的孩子來作比喻，說明這種慈悲的相狀。下面第三部分說明，正是用無緣慈來解釋經文的含義。既然與生緣慈作為入門方法有所不同，就必須辨別這種慈悲的相狀與前兩種慈悲的不同之處。所以，生緣慈和法緣慈，如果按照次第來論，那麼二乘（聲聞乘和緣覺乘）以及偏菩薩有修證的份。如果說這無緣慈，唯有圓教和極教才有。現在就從極教的角度來顯明，所以說諸佛所被。『不住有無』，正是與生緣慈和法緣慈辨別不同的相狀。生緣慈是妙有，法緣慈是妙空，現在這個是妙中。所以說是無緣慈，因為中道必然是無緣的。『不依三世』，這種慈悲不是四相（生、住、異、滅）所攝。『知緣不實』，是了達苦樂之事就是性德的顯現。『以眾生等』，這種慈悲所施予的對象，是令眾生髮起即境之智，才能說是得到了實相智慧。得到這種智慧的人，才能最終脫離苦難，得到永恒的快樂。所以與前面的慈悲法門在利益上有所不同。如果與法緣慈相比，也是以實慧為基礎，所以一切皆空。因此，三種慈悲利益眾生沒有不同。疏中沒有說明，是省略了。第四部分舉出利益勸勉修習，分為三個小部分。首先是正式舉出利益勸勉。得生極樂世界，就能見到十方一切諸佛，所以說『生諸佛前』。法身觀成就，就已經進入相似位。所以到達彼土，就能證得無生法忍，是別教和圓教的地位。疏鈔解釋分為四部分。首先是『捨身下』，是照錄經文。第二是『如人下』，用比喻來顯明。學習技巧就像修習觀想，從少到多，比喻觀想有微細的執著。所作的事情逐漸精妙，比喻往生到極樂凈土，親眼見到真實的佛法。然而只是用比喻來分說『是心作佛』。修行人應該用『是佛』與『作佛』的義理，一念圓滿照了，才符合這部經所說的由觀想而見到佛。第三是『以隨下』，總結指示。第四是『故般下』，引用經文來證明。第二是明確指示觀想的方法。佛的相好有八萬四千種，全部觀想難以成就，所以只讓人觀想眉間的白毫相，像五座須彌山那麼大。這種觀想如果成就，八萬四千相好都會顯現。這是重要的法門。疏鈔解釋分為兩部分。首先是『從一下』，是照錄經文。第二是正式指示，分為四部分。首先是『如觀下』，引用其他經文來指示兩種白毫的量。這裡說明釋迦牟尼佛殊勝和劣弱的兩種相，用來比擬阿彌陀佛。經文說明的是劣弱的相，論典說明的是殊勝的相，等等。

【English Translation】 English version The mundane truth is called 'Sentient-being-condition-based Loving-kindness' (Sheng Yuan Ci). Therefore, the analogy of a fish mother constantly thinking of her child is used to illustrate the characteristic of this loving-kindness. The third part below explains that it is precisely using 'Unconditioned Loving-kindness' (Wu Yuan Ci) to interpret the meaning of the sutra. Since it differs from 'Sentient-being-condition-based Loving-kindness' as an entry method, it is necessary to distinguish the characteristics of this loving-kindness from the previous two. Therefore, 'Sentient-being-condition-based Loving-kindness' and 'Dharma-condition-based Loving-kindness', if discussed in terms of sequence, then the two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and partial Bodhisattvas have a share in cultivation and realization. If we talk about this 'Unconditioned Loving-kindness', only the Perfect and Ultimate teachings have it. Now, from the perspective of the Ultimate teaching, it is said that it is 'embraced by all Buddhas'. 'Not abiding in existence or non-existence' is precisely to distinguish its different characteristics from 'Sentient-being-condition-based Loving-kindness' and 'Dharma-condition-based Loving-kindness'. 'Sentient-being-condition-based Loving-kindness' is wondrous existence, 'Dharma-condition-based Loving-kindness' is wondrous emptiness, and now this is the wondrous middle. Therefore, it is called 'Unconditioned Loving-kindness', because the Middle Way must be unconditioned. 'Not relying on the three times' means this loving-kindness is not encompassed by the four characteristics (birth, abiding, change, and extinction). 'Knowing that conditions are unreal' means understanding that the matters of suffering and joy are manifestations of inherent virtue. 'With sentient beings, etc.' means that this loving-kindness is bestowed upon sentient beings, enabling them to develop wisdom that arises directly from the situation, which can then be called the attainment of wisdom of true reality. Those who attain this wisdom can ultimately escape suffering and attain eternal bliss. Therefore, it differs from the previous loving-kindness methods in terms of benefits. If compared with 'Dharma-condition-based Loving-kindness', it is also based on true wisdom, so everything is empty. Therefore, the three loving-kindnesses benefit beings without difference. The commentary not mentioning it is an omission. The fourth part, citing benefits to encourage cultivation, is divided into three sub-sections. First, it formally cites benefits to encourage. Being born in the Land of Ultimate Bliss allows one to see all Buddhas in the ten directions, so it says 'born before all Buddhas'. The Dharma-body contemplation being accomplished means one has already entered the stage of resemblance. Therefore, upon reaching that land, one can realize non-origination, which is the position of the Distinct and Perfect teachings. The commentary explanation is divided into four parts. First, 'abandoning the body below' is transcribing the sutra text. Second, 'like a person below' uses a metaphor to illustrate. Learning skills is like cultivating contemplation, from less to more, which is a metaphor for contemplation having subtle attachments. What is done gradually becomes exquisite, which is a metaphor for being born in the Land of Ultimate Bliss and personally seeing the true Dharma. However, it only uses a metaphor to separately explain 'it is the mind that makes a Buddha'. Practitioners should use the meaning of 'is Buddha' and 'making a Buddha', with a single thought of complete illumination, to align with what this sutra says about seeing the Buddha through contemplation. Third, 'with following below' summarizes and instructs. Fourth, 'therefore generally below' cites the sutra to prove. Second, it clearly indicates the method of contemplation. The Buddha's marks and characteristics are eighty-four thousand, and it is difficult to contemplate them all, so it only asks people to contemplate the white hair mark between the eyebrows, as large as five Mount Sumerus. If this contemplation is accomplished, all eighty-four thousand marks and characteristics will appear. This is an important method. The commentary explanation is divided into two parts. First, 'from one below' is transcribing the sutra text. Second, it formally indicates, divided into four parts. First, 'like contemplating below' cites other sutras to indicate the two kinds of hair mark measurements. Here, it explains the superior and inferior aspects of Śākyamuni Buddha, to compare with Amitābha Buddha. The sutra explains the inferior aspect, and the treatise explains the superior aspect, and so on.

者。即前疏云。長一丈五尺毫有八楞周圍五寸。二故文下。據此經明凡心難及。即第七雜觀中經文也。三正可下。正示初心從易現觀。斯是大師別示初心即觀佛相入門要術也。若從落日水冰方便。次入地樹座像等觀心得流利觀已宏深。此之行人自可稱彼毫量而觀使八萬相自然而現。故如令觀劣應毫相乃為未修前諸觀者。及以雖修觀不成者。故於佛身別指。初心可觀之相。為三昧門也。行者須知所託之境有勝有劣。若能觀觀皆須頓照即空假中。以勝劣相皆心作故。皆心是故。四克示觀成稱彼而見二。初若得下正示。因用作是觀劣應毫。觀漸深著得成真似唸佛三昧。乃能稱彼勝相而見。二智度下。引證。引此釋迦勝身說法。增真似位唸佛三昧。類彼彌陀八萬相好。須真似人方能觀見。三見無下。就觀結成。五作此下。顯觀邪正。然此佛觀義具釋題。疏文既略。學者多疑。若不釋之造修無路。故更寄問答明乎境觀。問此經觀佛止論八萬四千相好。若華嚴說相好之數有十華藏世界微塵。二經所說優降天殊。彼經正當尊特之相。此經乃是安養生身。凡夫小乘常所見相。鈔中何故言是尊特。答一家所判丈六尊特。不定約相多少分之。克就真中感應而辯。如通教明合身之義。見但空者唯睹丈六。見不空者乃睹尊特。生身本被藏通之機

【現代漢語翻譯】現代漢語譯本：『者』，即前疏（對經文的註解）中說：『長一丈五尺，毫毛有八個棱角，周圍五寸。』『二故文下』，根據此經文說明，凡夫的心難以企及。即《第七雜觀》中的經文。『三正可下』，正是爲了指示初學者從容易之處入手，顯現觀想。這是大師特別為初學者指示的入門要術，即觀佛相的方法。如果從觀想落日、水、冰等方便入手，逐漸進入觀想土地、樹木、座位、佛像等，心得流利，觀想已經宏大深遠。這樣的修行人自然可以稱量佛的毫毛而觀想，使八萬四千相自然顯現。所以說，如果讓人觀想劣應身的毫相，那是為尚未修習前面各種觀想的人，以及雖然修習觀想但沒有成就的人而設的。因此，在佛身上特別指出初學者可以觀想的相，作為進入三昧之門的方法。修行人要知道所依託的境界有殊勝和低劣之分。如果能觀想，觀想時都必須頓然照見空、假、中三諦，因為殊勝和低劣的相都是心所造作，都是心。『四克示觀成稱彼而見二』，首先，『若得下』，正是指示，因為運用這種觀想劣應身毫相的方法，觀想逐漸深入，最終成就真似唸佛三昧，才能稱量佛的殊勝之相而見。『二智度下』，引用論證。《智度論》中說，釋迦牟尼佛以殊勝之身說法，增進真似位的唸佛三昧，類似於阿彌陀佛的八萬四千相好，必須是真似位的人才能觀見。『三見無下』，就觀想進行總結。『五作此下』，顯示觀想的邪正。然而，這種佛觀的意義包含在解釋題目中。疏文過於簡略，學者多有疑惑。如果不解釋，修行就沒有門路。所以再次通過問答來闡明境界和觀想。問：此經觀佛只論八萬四千相好，而《華嚴經》說相好的數量有十個華藏世界微塵數。兩部經所說的優劣差別極大。《華嚴經》所說的是尊特之相，此經所說的是安養化身，是凡夫小乘常常見到的相。鈔文中為什麼說是尊特之相？答：一家所判定的丈六尊特之相，不一定從相好的多少來區分，而是從真中感應來辨別。如通教所明合身之義，見到空性的人只能見到丈六身，見到不空性的人才能見到尊特之相。化身本來是為藏通之機（藏教和通教的根機）而設的。

【English Translation】 English version: '者 (zhě)', that is, as the previous commentary (annotation of the scripture) says: 'It is one zhang and five chi (丈五尺) long, and the hair has eight edges, with a circumference of five cun (五寸).' '二故文下 (Èr gù wén xià)', according to this scripture, it is explained that the minds of ordinary people are difficult to reach. That is the scripture in 'The Seventh Miscellaneous Contemplations'. '三正可下 (Sān zhèng kě xià)', it is precisely to instruct beginners to start from the easy and manifest contemplation. This is the master's special instruction for beginners, that is, the method of contemplating the Buddha's form. If one starts with the convenience of contemplating the setting sun, water, ice, etc., and gradually enters the contemplation of land, trees, seats, Buddha images, etc., and the mind becomes fluent, the contemplation is already vast and profound. Such practitioners can naturally measure the Buddha's hair and contemplate, so that the eighty-four thousand characteristics naturally appear. Therefore, if one is asked to contemplate the hair of the inferior manifested body, it is for those who have not yet cultivated the previous contemplations, and those who have cultivated contemplation but have not achieved it. Therefore, the characteristics that beginners can contemplate are specifically pointed out on the Buddha's body as a method to enter the gate of samadhi. Practitioners should know that the realms they rely on have superior and inferior distinctions. If one can contemplate, one must suddenly illuminate the three truths of emptiness, falsity, and the middle way, because the superior and inferior characteristics are all created by the mind, and are all the mind. '四克示觀成稱彼而見二 (Sì kè shì guān chéng chēng bǐ ér jiàn èr)', first, '若得下 (Ruò dé xià)', it is precisely to instruct that because of using this method of contemplating the hair of the inferior manifested body, the contemplation gradually deepens, and finally achieves the true-likeness of Buddha-recitation samadhi, then one can measure the Buddha's superior characteristics and see them. '二智度下 (Èr zhì dù xià)', citing evidence. The Mahaprajnaparamita Sastra says that Sakyamuni Buddha preaches the Dharma with a superior body, enhancing the true-likeness position of Buddha-recitation samadhi, similar to Amitabha Buddha's eighty-four thousand characteristics, which can only be seen by those in the true-likeness position. '三見無下 (Sān jiàn wú xià)', summarizing the contemplation. '五作此下 (Wǔ zuò cǐ xià)', showing the correctness and incorrectness of contemplation. However, the meaning of this Buddha contemplation is contained in the explanation of the title. The commentary is too brief, and scholars have many doubts. If it is not explained, there is no way to practice. Therefore, the realm and contemplation are clarified again through questions and answers. Question: This scripture on Buddha contemplation only discusses the eighty-four thousand characteristics, while the Avatamsaka Sutra says that the number of characteristics is equal to the number of dust particles in ten Hua-藏 (Huā Zàng) worlds. The difference between the two scriptures is extremely large. The Avatamsaka Sutra speaks of the 尊特 (zūn tè) characteristics, while this scripture speaks of the manifested body of 安養 (Ānyǎng), which is the form that ordinary people and Hinayana practitioners often see. Why does the commentary say that it is the 尊特 (zūn tè) characteristics? Answer: The 丈六 (zhàng liù) 尊特 (zūn tè) characteristics determined by this school are not necessarily distinguished by the number of characteristics, but by the response in the true nature. For example, the meaning of the combined body explained by the 通教 (Tōng jiào) is that those who see emptiness can only see the 丈六 (zhàng liù) body, and those who see non-emptiness can see the 尊特 (zūn tè) characteristics. The manifested body was originally intended for the capacity of the 藏教 (Zàng jiào) and 通教 (Tōng jiào).

。尊特身應別圓之眾。今經教相唯在圓頓。釋能觀觀是妙三觀。釋所觀境是妙三身。疏解今文云觀佛法身。約位乃當圓教七信。正托法性無邊色像尊特觀心。使其增長唸佛三昧。據何等義云是生身。用圓頓觀顯藏通身。未之可也。問以坐華王具藏塵相。而為尊特。三十二相老比丘形。而為生身其文炳著那云不以相好分邪。答約相解釋四教佛身。此乃從於增勝而說。未是的分相起之本。其本乃是權實二理空中二觀事業二識。就此分之則生身尊特如指諸掌。故金光疏云。丈六身佛住真諦。丈六尊特合身佛雙住真中。尊特身佛雙住俗中。法身佛住中道。此依二理故有二佛。眾生二識有二觀因。故感二佛。言二識者。起信論云。佛用有二種。一者依分別事識。凡夫二乘心所見者。名為應身。以不知轉識現故。見從外來。取色分齊不能盡知故。二者依于業識。謂諸菩薩從初發意。乃至菩薩究竟地心所見者。名為報身。身有無量色。色有無量相。相有無量好。所住依果亦復無量。種種莊嚴隨所示現。即無有邊不可窮盡。離分齊相隨其所應。常能住持不毀不失。如是功德皆因諸波羅蜜等無漏行熏。及不思議熏之所成就。具足無量樂相故說為報(文畢)此乃佛用依二識彰也。應是生身報是尊特。論意要在見從外來取色分齊。與知轉識現

【現代漢語翻譯】現代漢語譯本：（問：）尊特身（具有殊勝功德的身）應是別教和圓教的眾生所見。如今《觀經》的教相只在于圓頓教法。解釋能觀之觀是妙三觀（空觀、假觀、中觀）。解釋所觀之境是妙三身（法身、報身、應身）。《觀經疏》解釋今文說『觀佛法身』，從位次上來說，應當是圓教七信位的菩薩。正是依託法性無邊色像，以尊特觀來觀心，使唸佛三昧增長。根據什麼意義說它是生身（應身）呢？用圓頓觀來顯現藏教和通教的身，這是說不通的。（答：）問：因為坐于華王座，具足微塵相好，所以是尊特身。三十二相的老比丘形，所以是生身，這些經文非常明顯，怎麼能說不以相好來區分邪正呢？答：從相上來解釋四教佛身，這只是從增勝的角度來說。還不是區分相好的根本。區分相好的根本在於權實二理（權智和實智）、空有二觀、事業二識。從這些方面來區分，那麼生身和尊特身就像指掌一樣清晰。所以《金光明經疏》說：『丈六身佛住在真諦中，丈六尊特合身佛雙住在真中，尊特身佛雙住在俗中，法身佛住在中道。』這是依據二理所以有二佛。眾生二識有二觀因，所以感得二佛。所說的二識，根據《起信論》所說：『佛的功用有兩種。一種是依據分別事識，凡夫和二乘人心中所見到的，稱為應身。因為不知道是轉識所現，所以認為是從外而來，取色相的分齊，不能完全瞭解。另一種是依據于業識，指諸位菩薩從最初發心，乃至菩薩究竟地心所見到的，稱為報身。報身有無量個，有無量個相，相有無量個好。所居住的依果也無量，種種莊嚴隨著所顯示而出現，沒有邊際，不可窮盡。離開分齊相，隨著他所應得的，常常能夠住持而不毀壞不失落。這樣的功德都是因為諸波羅蜜等無漏行熏習，以及不可思議的熏習所成就。具足無量的快樂之相，所以稱為報身。』（引文結束）這說明佛的功用是依據二識來彰顯的。應身是生身，報身是尊特身。《起信論》的意義在於說明見從外來，取色相分齊，與知道是轉識所現的區別。

【English Translation】 English version: (Question:) The Sambhogakaya (尊特身, body of bliss) should be seen by beings of the Separate and Perfect Teachings. The teaching aspect of the present Sutra lies solely in the Perfect and Sudden teaching. The explanation of the 'able to contemplate' is the Wondrous Three Contemplations (妙三觀, Threefold Contemplation of Emptiness, Provisional Existence, and the Middle Way). The explanation of the 'object of contemplation' is the Wondrous Three Bodies (妙三身, Dharmakaya, Sambhogakaya, Nirmanakaya). The commentary on the present text, 'Contemplate the Dharmakaya of the Buddha,' in terms of position, should correspond to the seventh faith position of the Perfect Teaching. It precisely relies on the boundless colors and forms of the Dharma-nature, using the Sambhogakaya contemplation to contemplate the mind, causing the Samadhi of Buddha-Recollection to increase. According to what meaning is it said to be the Nirmanakaya (生身, body of transformation)? It is not justifiable to use the Perfect and Sudden contemplation to reveal the bodies of the Treasury and Common Teachings. (Answer:) Question: Because it sits on the lotus throne and possesses the dust-like marks and characteristics, it is the Sambhogakaya. The form of an old Bhikshu with thirty-two marks is the Nirmanakaya. These texts are very clear. How can you say that the distinction between right and wrong is not based on marks and characteristics? Answer: Explaining the Buddha's bodies of the Four Teachings from the perspective of marks is merely speaking from the angle of increasing superiority. It is not the origin of distinguishing marks and characteristics. The origin of distinguishing marks and characteristics lies in the two principles of provisional and real (權實二理, expedient wisdom and real wisdom), the two contemplations of emptiness and existence, and the two consciousnesses of activity. Distinguishing from these aspects, the Nirmanakaya and Sambhogakaya are as clear as pointing to the palm of one's hand. Therefore, the commentary on the Golden Light Sutra says: 'The sixteen-foot Buddha dwells in the Truth of Emptiness. The sixteen-foot Sambhogakaya Buddha dwells in both Truth and the Middle. The Sambhogakaya Buddha dwells in both Conventional Truth. The Dharmakaya Buddha dwells in the Middle Way.' This is because there are two Buddhas based on the two principles. Beings' two consciousnesses have two causes of contemplation, thus experiencing two Buddhas. The two consciousnesses mentioned, according to the Awakening of Faith in the Mahayana, 'The Buddha's function has two types. The first is based on the discriminating consciousness of affairs, what ordinary people and those of the Two Vehicles see, is called the Response Body (應身, Nirmanakaya). Because they do not know that it is the manifestation of transformed consciousness, they see it as coming from outside, taking the limits of form and not being able to fully understand it. The second is based on karmic consciousness, what the Bodhisattvas from the initial aspiration until the ultimate ground of the Bodhisattva see, is called the Reward Body (報身, Sambhogakaya). The body has limitless *, * has limitless marks, and the marks have limitless perfections. The dwelling place and its result are also limitless, with various adornments appearing as they are shown, without limit and inexhaustible. Separated from limited appearances, according to what is appropriate, it can always abide without being destroyed or lost. Such merits are all accomplished through the熏習 (xun xi, perfuming) of the un-leaking practices of the Paramitas and inconceivable熏習 (xun xi, perfuming). Possessing limitless aspects of joy, it is called the Reward Body.' (End of quote) This explains that the Buddha's function is manifested based on the two consciousnesses. The Response Body is the Nirmanakaya, and the Reward Body is the Sambhogakaya. The meaning of the Awakening of Faith lies in explaining the difference between seeing as coming from outside, taking the limits of form, and knowing that it is the manifestation of transformed consciousness.

離分齊相而分二身。然須了知權理但空不具心色。故使佛身齊業齊緣。生已永滅故曰生身。名應名化體是無常。實理不空性具五陰。隨機生滅性陰常然。名法名報亦名尊特。體是常住。須知依事識者。但見應身不能睹報。以其粗淺不窮深故。依業識者。不但睹報亦能見應。以知全體起二用故。隨現大小彼彼無邊。無非尊特。皆酬實因悉可稱報。故妙經文句云。同居方便自體三土。皆是妙色妙心果報之處。故知菩薩業識見佛。一切分齊皆無分齊。豈比藏通佛邪。方知智者師與馬鳴師。精切甄分生身尊特其義罄矣。問約相多少分於二身。其義已顯。何須理觀及就識分。答華藏塵相及八萬相雖是尊特。三十二相不局生身。何者。以由圓人知全法界作三十二及以八萬藏塵相好。故三品相皆可稱海。既一一相皆無邊底。是故悉可名為尊特。故止觀並輔行以法華三十二相。觀無量壽八萬相華嚴十華藏塵相。同是別圓道品修發法身現相。對斥藏通相非奇特以驗三經所談相海。皆是尊特。然有通局。三十二則通。大見無邊小見分齊。若藏塵八萬唯大非小。若也不就理觀等分此義全失。故金光明龍尊嘆佛。經文但列三十二相圓光一尋。疏乃判云。正嘆尊特。故知不定以相數多。方為尊特。只就不空妙觀見耳。問行人睹於劣應談圓佛相。只

【現代漢語翻譯】現代漢語譯本將佛陀的應化身（Nirmanakaya）和報身（Sambhogakaya）區分開來，雖然顯現為兩個不同的身形，但必須明白，從權巧方便的道理來看，應化身只是空性的顯現，並不具備真實的心識和色法。因此，佛的應化身在業力和因緣上是齊等的。應化身生滅不定，所以稱為『生身』，其名稱和顯化都是無常的。而報身則不然，從實相的道理來看，報身是不空的，具備五陰，隨順眾生的根性而生滅，但其自性卻是恒常不變的，所以稱為『法身』、『報身』，也稱為『尊特身』，其體性是常住的。要知道，依靠事識（對現象的認識）的人，只能看到應化身，而無法見到報身，因為他們的認識粗淺，不能深入探究。而依靠業識（對業力的認識）的人，不僅能看到報身，也能看到應化身，因為他們知道全體（法身）能起應化和報身這兩種作用。隨著所現的應化身的大小不同，報身也隨之顯現出無邊的形態，這些無邊的形態無一不是尊特身，都是對真實因地的酬報，都可以稱為報身。所以，《妙法蓮華經文句》中說，同居土、方便土、自體土這三種國土，都是妙色妙心果報之處。由此可知，菩薩以業識見佛，所見的一切分齊都是沒有分齊的，哪裡能像藏教和通教所說的佛那樣有侷限呢？由此才能明白智者大師和馬鳴菩薩精闢地辨別了應化身和尊特身的含義。問：如果從相好的多少來區分應化身和報身，這個道理已經很明顯了，為什麼還需要從理觀和識的角度來區分呢？答：華藏世界的微塵數相好以及八萬四千相好雖然是尊特身的特徵，但三十二相併不侷限於應化身。為什麼呢？因為圓教行人知道整個法界都能顯現出三十二相以及八萬四千相好。因此，三品相好都可以稱為『海』。既然每一個相好都是無邊無際的，所以都可以稱為尊特身。因此，《止觀》和《輔行》都以《法華經》的三十二相、《觀無量壽經》的八萬四千相、《華嚴經》的十華藏世界的微塵數相好，作為別教和圓教的道品，修發法身所顯現的相好。這樣才能對照並駁斥藏教和通教的相好並非奇特，從而驗證這三部經所談的相好之海，都是尊特身。當然，這些相好有通有侷限，三十二相則通於大小，大見無邊，小見分齊。而華藏世界的微塵數相好和八萬四千相好則唯大非小。如果不在理觀等方面進行區分，這個道理就完全喪失了。所以，《金光明經》中龍樹菩薩讚歎佛陀，經文只列出了三十二相和圓光一尋，但疏鈔卻判為『正嘆尊特』。由此可知，並非一定要以相好的數量多，才能稱為尊特身，只要以不空的妙觀來觀察就能見到。問：如果修行人見到的是劣應身（低劣的應化身），卻談論圓滿的佛相，這...

【English Translation】 English version Separating the Nirmanakaya (Transformation Body) and Sambhogakaya (Enjoyment Body) of the Buddha, although they appear as two distinct forms, it must be understood that from the perspective of skillful means, the Nirmanakaya is merely a manifestation of emptiness, not possessing true consciousness or form. Therefore, the Buddha's Nirmanakaya is equal in terms of karma and conditions. The Nirmanakaya is subject to birth and death, hence it is called the 'Birth Body,' and its name and manifestation are impermanent. However, the Sambhogakaya is different. From the perspective of true reality, the Sambhogakaya is not empty, possessing the five skandhas (aggregates), arising and ceasing in accordance with the dispositions of sentient beings, but its nature is constant and unchanging, hence it is called the 'Dharma Body,' 'Reward Body,' and also the 'Honored and Unique Body,' whose essence is permanent. It should be known that those who rely on phenomenal consciousness (awareness of phenomena) can only see the Nirmanakaya and cannot see the Sambhogakaya, because their understanding is superficial and cannot delve deeply. However, those who rely on karmic consciousness (awareness of karma) can see not only the Sambhogakaya but also the Nirmanakaya, because they know that the whole (Dharmakaya) can give rise to both the functions of transformation and enjoyment. Depending on the size of the Nirmanakaya that appears, the Sambhogakaya also manifests in boundless forms, and none of these boundless forms are not the Honored and Unique Body, all of which are rewards for the true causal ground and can all be called the Reward Body. Therefore, the 'Profound Meaning of the Lotus Sutra' states that the Land of Co-dwelling, the Land of Expediency, and the Land of Self-nature are all places of wonderful form and wonderful mind as the result of rewards. From this, it can be known that when Bodhisattvas see the Buddha with karmic consciousness, all the distinctions they see are without distinctions, how can they be limited like the Buddhas spoken of in the Tripitaka and Common teachings? From this, one can understand that the Masters Zhiyi and Ashvaghosa have precisely distinguished the meanings of the Nirmanakaya and the Honored and Unique Body. Question: If the distinction between the Nirmanakaya and Sambhogakaya is already clear from the perspective of the number of characteristics, why is it still necessary to distinguish them from the perspective of reasoned contemplation and consciousness? Answer: Although the number of characteristics like the dust motes in the Avatamsaka world and the eighty-four thousand characteristics are features of the Honored and Unique Body, the thirty-two characteristics are not limited to the Nirmanakaya. Why? Because the perfect teaching practitioner knows that the entire Dharma realm can manifest the thirty-two characteristics and the eighty-four thousand characteristics. Therefore, the three types of characteristics can all be called 'seas.' Since each characteristic is boundless and limitless, they can all be called the Honored and Unique Body. Therefore, both the 'Samatha-Vipassana' and the 'Commentary on Samatha-Vipassana' use the thirty-two characteristics of the Lotus Sutra, the eighty-four thousand characteristics of the Contemplation Sutra, and the number of characteristics like the dust motes in the ten Avatamsaka worlds of the Avatamsaka Sutra, as the practices of the distinct and perfect teachings, manifesting the characteristics of the Dharma Body. This is to contrast and refute the fact that the characteristics of the Tripitaka and Common teachings are not extraordinary, thereby verifying that the seas of characteristics spoken of in these three sutras are all the Honored and Unique Body. Of course, these characteristics have both common and limited aspects. The thirty-two characteristics are common to both large and small, with the large seeing boundlessness and the small seeing distinctions. However, the number of characteristics like the dust motes in the Avatamsaka world and the eighty-four thousand characteristics are only large and not small. If this distinction is not made from the perspective of reasoned contemplation, the meaning will be completely lost. Therefore, in the 'Golden Light Sutra,' Nagarjuna praises the Buddha, and the sutra text only lists the thirty-two characteristics and a fathom of light, but the commentary judges it as 'precisely praising the Honored and Unique Body.' From this, it can be known that it is not necessary to have a large number of characteristics to be called the Honored and Unique Body, one can see it simply by observing with the non-empty wonderful contemplation. Question: If a practitioner sees an inferior Nirmanakaya (a lower transformation body) but talks about the perfect Buddha's characteristics, then...

可即是法身及自受用不即尊特。以尊特身現起方有不現則無。豈見不空不待佛現。便自能見尊特相邪。答既以尊特對於生身。分身非身常無常等。今云劣應但即法身及自受用。不即尊特則成壽量屬於尊特。身相自屬生身。如此分張進退皆失。須知行者無有一見非如來力。如來鑒機未始差忒。有須現者即為現之。如梵網華嚴及此經等相多身大也。不須現者。即以力加令於劣身不取分齊。見三十二相即無有邊。以知丈六是法界故。應持不見其頂。目連莫究其聲。丈六身聲既因二聖窮不得際。后之圓人豈不即劣見於無邊。不必一一待現方見。若不爾者。用圓解為用業識為。若但即法身及自受用不即尊特。此說全乖頓足之義。何者。如釋簽解色無邊故。般若無邊云。五陰是理故即陰是。實相般若故皆無邊。以由理故令法無邊。自受用身既證理極。豈不即劣而無邊邪。行者應知今之妙觀觀佛法身見八萬相。不同金光但於劣身見無分齊。今是彼佛全法界身。應圓似觀現奇特身。非是彼土常身常相。若彼常身即般舟中三十二相也。今乃特現八萬四千相好光明。經文自云身量無邊非是凡夫心力所及。正類凈名如須彌山顯于大海。安處眾寶師子之座。藥師中巍巍堂堂如星中月。大論中色像無邊尊特之身。此等經論所明尊特與今所現無少差

殊。彼色像無邊既稱尊特。此云身量無邊。那謂生身。問所言龍尊嘆尊特相。非現起者是義不然。以彼疏釋尊特身云巍巍堂堂。若不現者何謂堂堂。答華藏塵相華嚴經列九十七名。與龍尊嘆全不相應。又無身相高大之說。以驗非是特現之相。只由龍尊言中妙示即劣含勝難思之文。大師見彼得意之處。是故疏云巍巍堂堂。得意處者。即總嘆云。諸佛清凈微妙寂滅也。清凈乃是四德中凈。必不闕于常樂我也。寂滅豈非涅槃之義。即稱微妙是大滅度秘密藏也。以總冠別故三十二相遍嚴三身。生身則百福所成。見無厭足。尊特身則色無分齊。劣即堂堂。法性身則色性即智法門為相。疏云。此三不縱不橫。若縱橫一異則不清凈。非微妙寂滅。豈非圓人了乎三身是秘密藏。密藏乃是法界總體。一攝一切事事相收。應用無邊不離毫末。相好至劣星等虛空。故法華中龍女贊佛。微妙凈法身具相三十二。顯是劣應以法身具故。相相尊特。是故荊溪類同華嚴一一相好與虛空等。又文句云。一一相皆法界海。又妙玄雲。垢衣內身實是長者。釋簽云。即是瓔珞長者。瓔珞長者豈非尊特。何待現邪。又妙樂云。若隱前三相從勝而說。非謂太虛。名為圓佛。法華已前三佛離明隔偏小故。來至此經從劣辯勝。即三而一。若也法華但即法身不具尊特。正

以太虛而為圓佛。又不具尊特。如何得名從劣辯勝即三而一。問法華文句云。地師說多寶是法身。舉南嶽破云。法身無來無出。報身巍巍堂堂。應身普現一切。若即此謂是三佛者。未盡其體。只是表示而已。多寶表法佛。釋尊表報佛。分身表應佛記釋云。無來者不合東來。無出者不應踴出。巍巍不應塔內。應身不應唯此。尚非應身豈具三身。既云巍巍不應塔內。信知報佛須現大身。若其即劣便得名報。塔內何妨何得破他。答此破地師不知表示。真將舍利便為法身。故記破云。尚非應身豈具三身。又以世人不知法華開權之妙即劣顯勝。只執身大相多為報故。就其見斥云巍巍不應塔內。此用世人通解之義。而破于彼不可據此便令法華相非尊特。只如記云尚非應身豈具三身。亦非今家盡理之說。如荊溪據論若知像性遍虛空。三身宛然四德無減。泥木之像尚具三身。豈全身舍利皆不具邪。雖曲引文欲令非報。然終不能令法華機非業識見佛也。問請觀音疏云。無量有二義。若生身無量是有量之無量。法身無量是無量之無量。大論云。法性身色像無邊尊特之身猶如虛空。既云法性身。此乃不滅方名尊特。今第九觀觀于佛身。第十即觀觀世音身。觀音既是補處菩薩驗佛有滅。豈非生身有量無量。安以此身便為尊特。答藏通補處彰佛有

量。別圓補處顯佛無量。以十方三世一切如來更無彼此迭相見故。同一法身一智慧故。菩薩機忘如來應息。名補佛處。實異藏通前佛定滅后佛定生。為補處也。故金光明四佛降室。疏乃釋云。若見四佛同尊特身一身一智慧。即是常身。弟子眾一故。若見四佛佛身不同。即是應化。弟子眾多故。故知只就同與不同常與無常。分於二身。藏通三乘故弟子多。別圓純菩薩。故弟子一。豈論相好多少等邪。既同一身復云常身。豈豎分當現橫論彼此。是知觀音補法身處。愈彰尊特無量之無量矣。且華嚴佛身委明八相。既是尊特。此論補處與彼何異。云是生身。是知今佛全法界身。故滅即非滅。觀音補處生即非身。不滅不生常身義成。尊特相顯。問今所觀佛高六十萬億那由他由旬。雖云高大隻是凈土常所見身。何以知然如法華中。凈光莊嚴國妙音菩薩欲來娑婆。彼佛誡云。汝身四萬二千由旬。我身六百八十萬由旬。汝往彼土于佛菩薩勿生劣想。故知凈土常身高大。安以常身便為尊特。答于同居中凈光莊嚴土唯演頓。如凈名中眾香之土。以其所被純菩薩故。所以但現高大之身。佛知妙音所將之眾。不知娑婆開權之妙。于佛輒起定小之譏。故寄妙音規未達者。意令得悟即劣之勝秘妙之權。既誡勿生下劣之想。乃是令起尊特之心。若謂不

【現代漢語翻譯】現代漢語譯本：量。別教、圓教的補處菩薩彰顯了佛的無量。因為十方三世一切如來之間，不再有彼此的分別和交替相見，而是同一法身、同一智慧。菩薩的根機成熟，如來的應化止息，這稱為補佛處。實際上，這與藏教、通教不同，不是前佛滅度后佛才出生，而是作為補處菩薩而存在。所以《金光明經》中四佛降臨宮室，疏鈔解釋說：『如果見到四佛具有相同的尊特之身，一身一智慧，那就是常身佛，弟子眾也一致。如果見到四佛佛身不同，那就是應化身佛，弟子眾多。』由此可知，只是就相同與不同、常與無常來區分二身。藏教、通教的三乘弟子眾多，別教、圓教純粹是菩薩，所以弟子一致。哪裡是討論相好多少等問題呢？既然是同一身，又說是常身，哪裡是豎向區分當來、現在，橫向討論彼此呢？由此可知，觀音菩薩補處法身，更加彰顯了尊特無量的無量之義。而且《華嚴經》中佛身詳細闡明了八相成道，既然是尊特之身，此論中的補處菩薩與彼佛身有什麼不同呢？如果說是生身，要知道現在的佛是全法界身，所以滅度即非滅度。觀音菩薩補處，生即非身，不滅不生的常身之義才能成立，尊特之相才能顯現。問：現在所觀的佛身高六十萬億那由他由旬（Niyuta Yojana，長度單位），雖然說高大，只是凈土中常見的身相，怎麼知道是這樣呢？如《法華經》中，凈光莊嚴國的妙音菩薩要來娑婆世界，彼佛告誡說：『你的身軀四萬二千由旬，我的身軀六百八十萬由旬，你到那個世界，對於佛菩薩不要產生低劣的想法。』由此可知，凈土的常身佛身高大，怎麼能因為常身就認為是尊特之身呢？答：在同居土中，凈光莊嚴土只演說頓教，如同《維摩詰經》中的眾香之土，因為所教化的是純粹的菩薩，所以只顯現高大之身。佛知道妙音菩薩所帶領的眾生，不瞭解娑婆世界開權顯實的妙用，容易對佛產生固執的小乘見解，所以借妙音菩薩來規勸那些未通達的人，希望他們能夠領悟到即劣即勝的秘密和微妙的權巧方便。既然告誡不要產生下劣的想法，就是爲了讓他們生起尊特之心。如果說不是是尊特。何須慇勤致誡。故知誡語即是尊特之證。又云。如來是諸法王。於一切法得大自在。若言如來無大小身。何名自在。故知大小皆是自在之力。又云。如來或以丈六之身。應現小國。或以千丈之軀。應現大國。故知大小皆是應現。應現大小皆是自在。自在即是尊特。故知高大之身。即是尊特之相。問。若爾。如來現丈六身。應現小國。豈非尊特。答。丈六之身。應現小國。是亦尊特。但非今經所論之尊特耳。今經所論之尊特。乃是法身之尊特。非應身之尊特也。故知今經所論之尊特。乃是無量之尊特。非丈六之尊特也。問。若爾。如來法身。既是無量。何以但觀頂上之肉髻。答。此亦是方便之說。如《華嚴經》云。『佛身充滿於法界，普現一切眾生前，隨緣赴感靡不周，而常在此菩提座。』故知如來法身。雖充滿法界。而常在此菩提座。此菩提座。即是頂上之肉髻也。故知觀頂上之肉髻。即是觀如來法身。問。何以得知。觀頂上之肉髻。即是觀如來法身。答。如《楞嚴經》云。『見一微塵。即見十方一切世界。』故知觀頂上之肉髻。即是觀如來法身。又如《維摩詰經》云。『於一毛孔中。悉見十方一切佛土。』故知觀頂上之肉髻。即是觀如來法身。又如《華嚴經》云。『一即一切。一切即一。』故知觀頂上之肉髻。即是觀如來法身。故知觀頂上之肉髻。即是觀如來法身之方便也。

【English Translation】 English version: measure. The Boddhisattva in the position of succession in the Separate and Perfect Teachings manifests the immeasurable nature of the Buddha. This is because all Tathagatas (Thus Come Ones) in the ten directions and three periods of time no longer have distinctions of self and other, nor do they see each other alternately; they share the same Dharmakaya (Dharma body) and the same wisdom. When the potential of a Bodhisattva matures, the responsive manifestations of the Tathagata cease, and this is called the position of succeeding the Buddha. In reality, this differs from the teachings of the Tripitaka and Common Teachings; it is not that the previous Buddha becomes extinct and then the next Buddha is born, but rather exists as a Bodhisattva in the position of succession. Therefore, in the Golden Light Sutra, the four Buddhas descend into the chamber, and the commentary explains: 'If one sees the four Buddhas with the same venerable and unique body, one body and one wisdom, that is the eternal body, and the assembly of disciples is also unified. If one sees the four Buddhas with different Buddha bodies, that is the responsive transformation body, and the assembly of disciples is numerous.' From this, it can be known that the distinction between the two bodies lies in sameness and difference, permanence and impermanence. The disciples of the Three Vehicles in the Tripitaka and Common Teachings are numerous, while the Separate and Perfect Teachings are purely Bodhisattvas, so the disciples are unified. Where is there any discussion of the amount of auspicious marks, etc.? Since it is the same body and also called the eternal body, where is there a vertical distinction between future and present, or a horizontal discussion of self and other? From this, it can be known that Avalokiteshvara (Guanyin) Bodhisattva's position of succeeding the Dharmakaya further manifests the immeasurable nature of the venerable and unique immeasurable. Moreover, the Flower Garland Sutra (Avatamsaka Sutra) elaborates on the eight aspects of the Buddha's body; since it is a venerable and unique body, what is the difference between the Bodhisattva in the position of succession discussed here and that Buddha body? If it is said to be a birth body, know that the present Buddha is the body of the entire Dharma realm, so extinction is non-extinction. Avalokiteshvara Bodhisattva in the position of succession, birth is non-body, and the meaning of the non-extinct and non-born eternal body is established, and the venerable and unique aspect is manifested. Question: The Buddha now being contemplated is sixty hundred thousand niyuta yojanas (Niyuta Yojana, a unit of length) tall. Although it is said to be tall and large, it is merely the body commonly seen in the Pure Land. How is it known to be so? As in the Lotus Sutra, when Bodhisattva Wonderful Sound from the Pure Light Adornment Land wanted to come to the Saha world, that Buddha cautioned: 'Your body is forty-two thousand yojanas, and my body is six hundred and eighty hundred thousand yojanas. When you go to that land, do not have inferior thoughts about the Buddhas and Bodhisattvas.' From this, it can be known that the eternal body of the Pure Land is tall and large. How can the eternal body be considered venerable and unique? Answer: In the Land of Co-dwelling, the Pure Light Adornment Land only expounds the Sudden Teaching, like the Land of All Fragrances in the Vimalakirti Sutra. Because those being taught are purely Bodhisattvas, only the tall and large body is manifested. The Buddha knows that the assembly led by Bodhisattva Wonderful Sound does not understand the wonderful function of opening provisional teachings and revealing the real in the Saha world, and is prone to having fixed, small-vehicle views of the Buddha. Therefore, he uses Bodhisattva Wonderful Sound to advise those who have not yet understood, hoping they can realize the secret of inferiority being superiority and the subtle expedient means. Since he cautions against having inferior thoughts, it is to arouse a venerable and unique mind. If it is said not to be venerable and unique, why would he earnestly give such a warning? Therefore, it is known that the warning is proof of the venerable and unique. It is also said: 'The Tathagata is the king of all dharmas, and has great sovereignty over all dharmas.' If it is said that the Tathagata has no large or small body, what is meant by sovereignty? Therefore, it is known that both large and small are the power of sovereignty. It is also said: 'The Tathagata may manifest a body of sixteen feet in a small country, or manifest a body of a thousand feet in a large country.' Therefore, it is known that both large and small are responsive manifestations. Responsive manifestations of large and small are all sovereignty. Sovereignty is the venerable and unique. Therefore, it is known that the tall and large body is the aspect of the venerable and unique. Question: If so, when the Tathagata manifests a sixteen-foot body in a small country, is that not venerable and unique? Answer: The sixteen-foot body manifested in a small country is also venerable and unique, but it is not the venerable and unique discussed in this sutra. The venerable and unique discussed in this sutra is the venerable and unique of the Dharmakaya, not the venerable and unique of the responsive body. Therefore, it is known that the venerable and unique discussed in this sutra is the immeasurable venerable and unique, not the sixteen-foot venerable and unique. Question: If so, since the Tathagata's Dharmakaya is immeasurable, why only contemplate the ushnisha (flesh protuberance) on the top of the head? Answer: This is also an expedient teaching. As the Flower Garland Sutra says: 'The Buddha's body fills the Dharma realm, universally appearing before all sentient beings, responding to conditions and reaching everywhere, yet always remains on this Bodhi seat.' Therefore, it is known that although the Tathagata's Dharmakaya fills the Dharma realm, it always remains on this Bodhi seat. This Bodhi seat is the ushnisha on the top of the head. Therefore, it is known that contemplating the ushnisha on the top of the head is contemplating the Tathagata's Dharmakaya. Question: How is it known that contemplating the ushnisha on the top of the head is contemplating the Tathagata's Dharmakaya? Answer: As the Surangama Sutra says: 'Seeing one mote of dust is seeing all worlds in the ten directions.' Therefore, it is known that contemplating the ushnisha on the top of the head is contemplating the Tathagata's Dharmakaya. Also, as the Vimalakirti Sutra says: 'In one pore of hair, one sees all Buddha lands in the ten directions.' Therefore, it is known that contemplating the ushnisha on the top of the head is contemplating the Tathagata's Dharmakaya. Also, as the Flower Garland Sutra says: 'One is all, and all is one.' Therefore, it is known that contemplating the ushnisha on the top of the head is contemplating the Tathagata's Dharmakaya. Therefore, it is known that contemplating the ushnisha on the top of the head is an expedient means for contemplating the Tathagata's Dharmakaya.

然。安得皆獲普現三昧。若安養土漸頓俱談。聲聞菩薩共為僧故。故使佛示生身法身二種之相。三十二相通於生法。大小共見。若八萬相局在法身。大乘賢聖方得見也。是故眾經多說彌陀生身常相。今當略出。小彌陀經云。彼土蓮華大如車輪。大彌陀經說。彌陀浴池廣四萬八千里。以依驗正身未極大。般舟經說。阿彌陀佛三十二相。此經中說慣習小者。生彼即得見佛聞法。便證小果。更有丈六八尺之身。此等豈非常身常相邪。若今所觀八萬相好。別圓真似方得見之。故上品下生疏判已登習種性位。生彼七日見佛眾相。心不明瞭。三七日後乃了了見。及聞眾聲皆說妙法。唯上品上生道種性位。生彼即見眾相具足。光明寶林皆說妙法。即悟無生。三賢菩薩。依業識故。知心現佛。乃就尊特論乎明昧。若慣習小者。及諸凡夫依事識故。不于尊特而論明昧。良以此等雖因臨終迴向得生。佛順本習。故且用小令其證果。既說無常苦空之法。須以生身相好應之。浴池之身三十二相。正對此機。故般舟經云。在菩薩眾中說經。又云。在比丘僧中說經。信三十二相通大小人常所睹見。是故彼經觀法之初。不託日冰便觀此相。斯蓋凡心可想之境故也。若八萬相是彼如來現奇特身。增進深位唸佛三昧。非是凡夫心力所及。是故此經初令觀日

。疏釋齊于下品下生。以驗想冰至假想地。屬下三品當名字人。次得三昧見彼實地。合入觀行初二兩品。次觀寶樹及以池樓。至總觀成當三四品。寶座觀成當第五品。以座上寶幢如百千萬億須彌山大。比知座體其量難思。非第五品三觀功成。凡小事禪見莫能及。此觀雖就經文未便許觀佛身。乃令先想一大寶像稱座而坐。及二菩薩皆想坐座。況復悉用作是不二妙觀觀之。使心流利方令觀佛。學者應知日觀已來所修三觀共於事禪。良以皆須想成相起故也。事禪既勝三界思惑悉已被伏。妙觀觀像見破即登第七信位。得此位已。方令觀佛真法之身八萬相顯。乃得名爲念佛三昧。即感諸佛現前授記。生彼便證無生法忍。經文如此明圓深觀所顯之相。誠謂奇特。實匪生身凡夫小乘常所見相。問釋題序云。無量壽佛是所觀勝境。豈非托彼依正色心。修乎三觀顯三諦理。今八萬相既是正報。義當生身。托此修觀觀成理顯。乃見藏海塵數之相。方名尊特。豈分段生身便為尊特邪。答前正釋題。以妙三身解所觀境。今至經文。以八萬相為所觀境。信八萬相與妙三身無二無別。二處皆用不思議境而為所觀。故八萬相觀之令顯。顯名觀成無別所顯。且行人唸佛。誰不託佛正報修觀。但境隨解名生名法。小機不解所觀佛身是法界用。謂正習生故曰

生身。大機能解所觀之佛。是法界用。應既有本生即同法。是故受於法身之稱。故見佛相若多若少皆稱法身。今經明示佛法界身入心想中。故疏標云。觀佛法身斯乃即三而一之法身也。況今不是初心觀境。乃圓七信所觀境耳。豈于座像圓觀已成。卻托藏通生身修觀。又觀生身顯藏塵相。此乃通人被別圓接。全非頓教始終圓觀。只如般舟三十二相即知心現。故相相皆中。據所觀勝境言是生身。深不可也。學者應知八萬相顯即三諦顯。良以此相法身所具。與彼三惑本不相應。故一一相即真俗中。即一而三即三而一。不可思議名真善妙色。今之三昧顯本妙相。故觀音觀云真實色身也。問尊特既是他受用報。須入別圓地住方見。今八萬相似位能見。驗非尊特合是生身。答據何文義別圓似位唯見生身。須知尊特地住已上分證論見。地住之前相似論見。斯乃如來以實報身。應下二土。◎

觀無量壽佛經疏妙宗鈔卷第五大正藏第 37 冊 No. 1751 觀無量壽佛經疏妙宗鈔

觀無量壽佛經疏妙宗鈔卷第六

宋四明沙門知禮述

◎故荊溪云。勝兼兩處劣唯鹿園。若其似位全不見者。法華四信何故見於實報土邪。有餘那見圓滿相海。通教案位受接之人為見何相。若非尊特合身不成。今經明說無量

【現代漢語翻譯】現代漢語譯本：『生身』（Sheng Shen，應化身）。大機能夠理解所觀之佛，這是法界的作用。如果已經有了『本生』（Ben Sheng，根本的應化身），就等同於法，因此接受『法身』（Fa Shen，Dharma-kaya，法性身）的稱謂。所以，見到佛的相好，無論多少，都稱為法身。現在這部經明確指出佛的法界身進入心中所想。所以疏文中特別標明說：『觀佛法身，這才是即三而一的法身啊！』更何況現在不是初心觀境，而是圓教七信位所觀的境界。難道在座像上圓滿觀成之後，卻依託藏教、通教的生身來修觀嗎？而且觀生身，卻顯現藏教的塵相，這是通教的人被別教、圓教接引，完全不是頓教始終圓滿的觀法。就像《般舟三昧經》中的三十二相，立即知道是心所顯現。所以，每一個相都是中道。如果根據所觀的殊勝境界說是生身，那就太深奧了。學者應該知道，八萬相顯現，就是三諦顯現。因為這些相是法身所具有的，與那三種迷惑本來就不相應。所以，每一個相就是真、俗、中。即一而三，即三而一，不可思議，名為真善妙色。現在的三昧顯現本有的妙相。所以《觀音觀》中說『真實色身』啊！問：『尊特』（Zun Te，殊勝特妙之身，指報身）既然是他受用報身，必須進入別教、圓教的地位才能見到。現在相似位就能見到八萬相，驗證不是尊特，應該是生身。答：根據什麼經文義理說別教、圓教相似位只能見到生身？須知尊特，在地位以上是分證論見，在地位之前是相似論見。這是如來以實報身應化到下方的二土。現代漢語譯本：所以荊溪大師說：『殊勝之處兼具兩處，不足之處只有鹿園（指小乘）。』如果相似位完全不能見到，那麼《法華經》四信位的菩薩為什麼能見到實報土呢？有餘依報土為什麼能見到圓滿的相海呢？通教按位接受接引的人，見到的是什麼相呢？如果不是尊特，就不能成就合身。現在這部經明確說明無量壽佛。

【English Translation】 English version: 『Sheng Shen』 (Transformation Body). The great function can understand the Buddha being contemplated, which is the function of the Dharma Realm. If there is already 『Ben Sheng』 (Fundamental Transformation Body), it is equivalent to Dharma, therefore receiving the title of 『Fa Shen』 (Dharma-kaya, Dharma Body). Therefore, seeing the Buddha's marks and characteristics, whether many or few, are all called Dharma Body. Now this sutra clearly indicates that the Buddha's Dharma Realm Body enters the mind's thoughts. Therefore, the commentary specifically states: 『Contemplating the Buddha's Dharma Body, this is the Dharma Body that is one and three!』 Moreover, now it is not the initial mind contemplating the realm, but the realm contemplated by the Seven Faiths of the Perfect Teaching. Could it be that after the complete contemplation on the seated image, one relies on the Transformation Body of the Tripitaka Teaching and Common Teaching to cultivate contemplation? Moreover, contemplating the Transformation Body, yet manifesting the dusty characteristics of the Tripitaka Teaching, this is a person of the Common Teaching being received by the Distinct Teaching and Perfect Teaching, which is completely not the sudden teaching's consistent perfect contemplation. Just like the thirty-two marks in the Pratyutpanna Samadhi Sutra, one immediately knows that they are manifested by the mind. Therefore, every mark is the Middle Way. If it is said to be the Transformation Body based on the superior realm being contemplated, then it is too profound. Scholars should know that the manifestation of the eighty thousand marks is the manifestation of the Three Truths. Because these marks are possessed by the Dharma Body, and are originally not corresponding to the three confusions. Therefore, every mark is the True, Conventional, and Middle. One and three, three and one, inconceivable, named True, Good, Wonderful Form. The present Samadhi manifests the inherent wonderful marks. Therefore, the Avalokiteshvara Contemplation says 『True and Real Body』! Question: 『Zun Te』 (Venerable and Special Body, referring to the Reward Body) since it is the Other-Enjoyment Reward Body, one must enter the position of the Distinct Teaching and Perfect Teaching to see it. Now the Similar Position can see the eighty thousand marks, verifying that it is not Zun Te, it should be the Transformation Body. Answer: According to what sutra text and meaning does the Similar Position of the Distinct Teaching and Perfect Teaching only see the Transformation Body? One should know that Zun Te, above the position is seen through partial realization, before the position is seen through similar realization. This is the Tathagata responding to the lower two lands with the Real Reward Body. English version: Therefore, Great Master Jingxi said: 『The superior aspects combine two places, the inferior aspects are only Deer Park (referring to the Hinayana).』 If the Similar Position cannot see it at all, then why can the Bodhisattvas of the Four Faiths in the Lotus Sutra see the Real Reward Land? Why can the Land of Remaining Reward see the perfect ocean of marks? What marks do the people of the Common Teaching who accept reception according to their position see? If it is not Zun Te, then the combined body cannot be accomplished. Now this sutra clearly explains Amitayus Buddha.

壽佛身量無邊。與大論云色像無邊。有何異邪。彼云無邊既稱尊特。此何獨非。況疏專引彼論此文。以證身量無邊之義。驗今佛身的是尊特。不須疑也。問若是尊特合是常身。何故法華疏中。判觀無量壽佛經。雲實有量而言無量。答此乃刊正鈔中錯引彼疏。彼疏並雲實有量而言無量。如阿彌陀與金光疏及此疏同。蓋以小大二彌陀經不專尊特被于頓機。故彼佛現三十二相通被眾機。大機雖見尊特常身。其慣習小人洎諸凡夫。雖因迴向得生彼土。未宜尊特說常住理。故以應化說無常法。成其小果。是故佛壽雖不可數。終歸有量。娑婆生彼多是此機。以別圓似位人難及故。三疏約此。故判彌陀在有量中。若觀無量壽佛經純被圓人。明說佛身全法界起。應既有本。生即同法。的類釋論法性尊特。正當無量之無量也。故釋簽云。教分二身為機劣故。暫現生身。今機不劣豈對生身。問大本中雲。生我國者身皆具足三十二相。彼國人民既具此相。佛身理合超勝於人。故知常身有八萬相。般舟經云三十二相。蓋借釋迦為初心觀境耳。答般舟經云。菩薩用是念佛。故當得生阿彌陀佛國。當念如是佛身。有三十二相悉具足。光明徹照端正無比。在比丘僧中說經。經指彌陀有三十二相。何文言借釋迦為境。況止觀無文輔行不說。豈得自言成於

【現代漢語翻譯】現代漢語譯本：問：阿彌陀佛（Amitabha）的身量是無邊的，這與《大智度論》所說的色像無邊有什麼區別呢？《大智度論》說無邊就已經稱得上是尊特（supreme and unique），為什麼阿彌陀佛的身量無邊就不能這樣說呢？況且《觀經疏》專門引用《大智度論》的這段文字，來證明阿彌陀佛身量無邊的意義，由此可見，現在的佛身確實是尊特，這一點毋庸置疑。問：如果說是尊特，就應該是常身（eternal body），為什麼《法華經疏》中，判斷《觀無量壽佛經》時，說實際上是有量，卻說成是無量呢？答：這是刊正鈔中錯誤地引用了《法華經疏》。《法華經疏》明明說的是『實有量而言無量』，就像《阿彌陀經》與《金光明經疏》以及此疏一樣。這是因為《小彌陀經》和《大彌陀經》不專門針對尊特，而是爲了接引頓悟之機，所以阿彌陀佛顯現三十二相，普遍接引各種根機的眾生。大根機的眾生雖然能見到尊特常身，但那些習慣於小乘佛法的人以及凡夫俗子，即使因為迴向而得以往生到西方極樂世界，也不適合對他們宣說尊特常住的道理，所以用應化身（manifestation body）來說無常之法，成就他們的小果。因此，佛的壽命雖然不可計數，但終究還是有量的。娑婆世界的眾生往生到西方極樂世界的，大多是這種根機，因為他們難以達到別教和圓教的相似位。所以這三部疏都根據這種情況，判斷阿彌陀佛在有量之中。如果《觀無量壽佛經》純粹是爲了接引圓教根機的人，明確地說佛身是從整個法界生起的，應化身既然有其根本，往生也就等同於法身，這確實類似於《釋論》所說的法性尊特，正是無量中的無量啊。所以《釋簽》說，教義分為應身和法身，是因為眾生的根機低劣，所以暫時顯現應化身，現在眾生的根機不低劣，為什麼還要針對應化身說法呢？問：《大本阿彌陀經》中說，往生到我國的人，身都具足三十二相。西方極樂世界的人民既然都具足這種相，佛身理應超越於人，所以知道常身有八萬四千相。《般舟三昧經》說三十二相，大概是借用釋迦牟尼佛（Sakyamuni）作為初心觀想的境界吧？答：《般舟三昧經》說，菩薩用這種方法念佛，所以應當能夠往生到阿彌陀佛國，應當念想這樣的佛身，具有三十二相，全部具足，光明徹照，端正無比，在比丘僧中說法。《般舟三昧經》指的是阿彌陀佛有三十二相，哪句話說的是借用釋迦牟尼佛作為觀想的境界？況且《止觀》沒有這樣的文字，《輔行》也沒有這樣說，怎麼能自己隨便說呢？

【English Translation】 English version: Question: The body of Amitabha Buddha (Amitabha), is boundless. How does this differ from the 'boundless form and appearance' mentioned in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom)? The latter, by stating 'boundless,' already implies 'supreme and unique' (尊特). Why doesn't the former also imply this? Moreover, the commentary specifically cites this passage from the Mahaprajnaparamita-sastra to prove the meaning of Amitabha's boundless body. This verifies that the current Buddha body is indeed supreme and unique, leaving no room for doubt. Question: If it is supreme and unique, it should be an eternal body (常身). Why, then, does the commentary on the Lotus Sutra, when judging the Contemplation Sutra (觀無量壽佛經), say that it is actually finite but described as infinite? Answer: This is a mistake in the Kan Zheng Chao (刊正鈔) in quoting that commentary. The Lotus Sutra commentary clearly states 'actually finite but described as infinite,' just like the Amitabha Sutra (阿彌陀經) and the commentary on the Suvarnaprabhasa Sutra (金光明經疏), as well as this commentary. This is because the Smaller and Larger Amitabha Sutras are not exclusively aimed at the supreme and unique, but rather at those of sudden enlightenment. Therefore, Amitabha Buddha manifests the thirty-two marks, universally benefiting beings of various capacities. While beings of great capacity may see the supreme and unique eternal body, those accustomed to the Small Vehicle and ordinary beings, even if they are reborn in the Pure Land through dedication, are not yet suited to be taught the doctrine of the supreme and unique permanent abode. Therefore, the transformation body (應化身) is used to teach impermanence, achieving their small fruit. Thus, although the Buddha's lifespan is immeasurable, it ultimately has a limit. Most beings reborn in the Pure Land from the Saha world (娑婆) are of this capacity, as they are difficult to reach the similar positions of the Separate and Perfect Teachings. Therefore, the three commentaries judge Amitabha to be within the finite. If the Contemplation Sutra is purely aimed at those of the Perfect Teaching, it clearly states that the Buddha body arises from the entire Dharma Realm. Since the transformation body has its origin, rebirth is equivalent to the Dharma body, which is indeed similar to the Dharma-nature supreme and unique described in the Shastra (釋論), precisely the infinite within the infinite. Therefore, the Shi Qian (釋簽) says that the teachings are divided into the transformation body and the Dharma body because beings' capacities are inferior, so the transformation body is temporarily manifested. Now that beings' capacities are not inferior, why should we speak about the transformation body? Question: The Larger Sutra says that those reborn in my country all possess the thirty-two marks. Since the people of the Pure Land all possess these marks, the Buddha body should surpass them. Therefore, we know that the eternal body has eighty-four thousand marks. The Pratyutpanna Samadhi Sutra (般舟三昧經) speaks of thirty-two marks, perhaps borrowing Sakyamuni Buddha (釋迦牟尼佛) as the object of contemplation for beginners? Answer: The Pratyutpanna Samadhi Sutra says that Bodhisattvas use this method to contemplate the Buddha, so they should be able to be reborn in Amitabha Buddha's country. They should contemplate such a Buddha body, possessing the thirty-two marks, complete in every way, with light shining through, incomparably dignified, preaching the Dharma among the Sangha. The Pratyutpanna Samadhi Sutra refers to Amitabha Buddha having the thirty-two marks. Which passage says that Sakyamuni Buddha is borrowed as the object of contemplation? Moreover, the Zhi Guan (止觀) does not have such text, nor does the Fu Xing (輔行) say this. How can you make such a statement on your own?

己見。又彼人民三十二相。故佛常相須八萬者其義不然以同居土佛應同人。只凈由土人。皆有於三十二相。故佛常身須現此相。但于同中相相皆勝。穢土佛身雖異凡鄙。亦同上人。故應此方所有相法。故三十二同輪王相。亦于同中而分明昧。三十二相既同彼人。驗是彼土常身常相。是知八萬別為大機現尊特相。更何所疑。問一等尊特。以何因緣相分三品。答悉檀因緣故。蓋一類機應以藏塵尊特之相得四益者。故佛稱機而為現之。應以八萬尊特之相。應以三十二尊特之相得四益者。佛皆稱機而為現之。仍須了知此之相海。別教則用別修緣了成就此相。即修成之尊特。故名報身。圓教能了二修即性修德無功。乃性具之尊特。故名法身。已在此觀開章中說。須知華嚴華藏塵數之相雖多。此以兼別故猶帶修成。此論八萬既唯圓頓無非性具。故三聖觀疏皆示云觀於法身。行者當須以教定理。就理明觀于觀顯相。無得但以多數斥少使勝成劣。實在精學然後勤修。欲罷不能故茲辯析。四第十觀音觀二。初疏科略釋帶果行因者。觀音三昧經云。觀音昔已成佛號正法明。今為菩薩修凈土行。斯乃帶昔果德行今因行。頂有化佛錶帶果也。二依科列經三。初結上。二正觀菩薩身三。初正觀身相。子科十一。初次復下身量。應云十八萬億。今云

【現代漢語翻譯】現代漢語譯本：己見：那些人民具有三十二相（佛陀或偉大人物所具有的32種身體特徵）。因此，認為佛陀總是需要八萬四千種相好是不對的，因為在同居的國土中，佛陀應該與人相同。只有凈土的人才都有三十二相。因此，佛陀的常身需要顯現這些相好。但在相同之中，每個相好都更加殊勝。穢土的佛身雖然與凡夫不同，但也與上等人相同。因此，應該具有此方世界所有的相法。所以，三十二相與轉輪王的相好相同，只是在相同之中有分明和不分明的區別。既然三十二相與那些人相同，就可以驗證那是彼土的常身常相。由此可知，八萬四千相好是爲了大根器的人顯現的尊特之相，還有什麼可懷疑的呢？問：同樣是尊特之相，為什麼因為什麼因緣而分為三品？答：這是悉檀（根據不同根器施教）的因緣。大概是因為有一類根器，應該以藏塵（微細）的尊特之相才能得到四種利益（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），所以佛陀根據他們的根器而為他們顯現。應該以八萬四千尊特之相，或者以三十二尊特之相才能得到四種利益的，佛陀都根據他們的根器而為他們顯現。仍然需要了解這些相海，別教（藏教、通教、別教、圓教中的別教）是用特別的修行因緣來成就這些相好，也就是通過修行成就的尊特之相，所以稱為報身。圓教能夠了解二修（事修和理修）即性修德無功用，乃是自性本具的尊特之相，所以稱為法身。這已經在《觀經》的開章中說過了。須知華嚴世界的華藏世界有無數的相好，但因為兼有別教的成分，所以仍然帶有修成的成分。此論中的八萬四千相好既然唯有圓頓，沒有不是自性本具的。所以三聖觀疏都說觀於法身。修行者應當用教理來確定，就理來明觀，在觀中顯現相好。不要只用多數來否定少數，使殊勝的變成低劣。實在要精通學習，然後勤奮修行。想要停止也停止不了，所以在這裡進行辨析。四、第十觀音觀二：初、疏科略釋帶果行因：觀音三昧經說，觀音過去已經成佛，號為正法明（Zhengfaming）。現在作為菩薩修凈土之行。這是帶著過去的果德來行現在的因行。頭頂上有化佛，表示帶著果德。二、依科列經三：初、結上。二、正觀菩薩身三：初、正觀身相。子科十一：初、次復下身量。應云十八萬億。今云

【English Translation】 English version: My view: Those people possess the thirty-two marks (32 physical characteristics of a Buddha or great person). Therefore, it is incorrect to think that the Buddha always needs eighty-four thousand characteristics, because in a shared dwelling land, the Buddha should be the same as people. Only the people of the Pure Land all have the thirty-two marks. Therefore, the Buddha's constant body needs to manifest these marks. But within the same, each mark is even more superior. Although the Buddha's body in the impure land is different from ordinary people, it is also the same as superior people. Therefore, it should have all the marks and characteristics of this world. So, the thirty-two marks are the same as the marks of a Chakravartin (Wheel-Turning King), but there are distinctions between clear and unclear within the same. Since the thirty-two marks are the same as those people, it can be verified that it is the constant body and constant marks of that land. From this, it can be known that the eighty-four thousand marks are special marks manifested for people with great capacity, what else is there to doubt? Question: Being the same special marks, why are they divided into three grades due to what causes and conditions? Answer: This is due to the causes and conditions of Siddhantha (teaching according to different capacities). It is probably because there is a type of capacity that should use the subtle (hidden dust) special marks to obtain the four benefits (Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, First Principle Siddhantha), so the Buddha manifests them according to their capacity. Those who should use the eighty-four thousand special marks, or the thirty-two special marks to obtain the four benefits, the Buddha manifests them according to their capacity. It is still necessary to understand these oceans of marks, the Separate Teaching (the Separate Teaching in the Tripitaka Teaching, Common Teaching, Separate Teaching, and Perfect Teaching) uses special cultivation conditions to achieve these marks, that is, the special marks achieved through cultivation, so it is called the Reward Body (Sambhogakaya). The Perfect Teaching can understand the two cultivations (phenomenal cultivation and principle cultivation), that is, the inherent virtue of self-nature without effort, which is the special mark inherent in self-nature, so it is called the Dharma Body (Dharmakaya). This has already been said in the opening chapter of the Contemplation Sutra. It should be known that the Flower Adornment World's Flower Treasury World has countless marks, but because it also has the elements of the Separate Teaching, it still carries the elements of cultivation. Since the eighty-four thousand marks in this theory are only Perfect and Sudden, there is nothing that is not inherent in self-nature. Therefore, the commentaries of the Three Saints Contemplation all show that they contemplate the Dharma Body. Practitioners should use the teachings to determine, clarify the contemplation based on the principle, and manifest the marks in the contemplation. Do not only use the majority to deny the minority, making the superior become inferior. It is necessary to be proficient in learning, and then diligently cultivate. Wanting to stop also cannot stop, so I analyze it here. Four, Tenth Contemplation of Avalokitesvara, two: First, the commentary briefly explains carrying the fruit to practice the cause: The Avalokitesvara Samadhi Sutra says that Avalokitesvara (Guanyin) has already become a Buddha in the past, named Zhengfaming (Righteous Dharma Brightness). Now, as a Bodhisattva, he practices the Pure Land practice. This is carrying the past fruit virtue to practice the present cause practice. There is a manifested Buddha on the top of the head, indicating carrying the fruit virtue. Second, according to the outline, list the sutras, three: First, conclude the above. Second, the correct contemplation of the Bodhisattva's body, three: First, the correct contemplation of the body's marks. Sub-section eleven: First, next, repeat the body size. It should be said to be 180,000 trillion. Now it says

八十者。翻過佛身二十萬億。故知誤也。問如釋迦丈六人身八尺。今佛身六十萬億菩薩十八。菩薩之身何太卑邪答凈土勝應不可以穢土劣應例也。亦如妙音身量但四萬二千由旬。佛身六百八十萬由旬。佛身之量去菩薩更多。二身紫下身色。三頂有下肉髻。四項有下項光。五舉身下身光。六頂有下天冠。七觀世下面色。八眉間下毫相。九臂如下臂相。十手掌下手相。十一舉足下足相。二其餘下與佛同異。肉髻是相。無見頂是好。此之相好表于極果。今作因人故不及佛。三舉利勸修子科二。初佛告下舉觀利勸二。初約修觀明滅罪。二如此下約稱名況獲福。二若有下示觀次第。身相既多先觀何相。故今示云先觀肉髻次觀天冠。以此二種能別表示觀音德相。何者。肉髻降佛表現行因。冠有化佛表昔成果。別相若顯其餘通相則易可明。行者觀于冠髻毫面身色光明。一一須用心作心是。而為能觀。說在像前用在此處。既云作佛是佛。豈不能作觀音是觀音邪。作髻作冠是髻是冠。皆可為例。不獨以佛例觀菩薩。亦須例于普雜三輩。豈唯以前例后。亦合以後例前。以今行人覽經始末。方修觀故。大師得意乃于釋題總示三觀。若也不於十六處用。則令大師虛說。亦見行者謾修。當遵佛言勿背祖法。專用妙觀顯乎勝相。以此妙觀為見佛本。

迥出余因。至彼土時速證法忍。三作是下結觀邪正。◎五第十一勢至觀二。初分科敘意二。初分科。二敘意二。初略無下約當門明闕真觀。觀佛真身乃立觀云正觀佛身等。觀音中雲正明觀菩薩身。今勢至觀但云因光神力制二種名。及云與觀音辯同異。何不例上各立觀法。故疏出意云略無觀法當不異上。以大勢至與觀世音身量大小皆悉同等。此令行者辯異之後。用觀音觀觀勢至身。何須別立。二所以下兼觀音明無像想。觀成見佛真法身後。觀二侍者。豈須更修像想方便邪。二依科列經三。初因光神力制二名。子科二初遍示諸光。二但見下正立二名。光照十方。故立無邊光為名。令三途人得佛十力。故立大勢至為名也。行者應知即舉身光名智慧光。以是鄰極色心不二。若不爾者。焉得色相名為法身。二明與觀音同異子科三。初此菩下正明同異。二此菩下更示行坐。觀音行坐豈不動地集佛等邪。但于勢至觀中說耳。若不然者。何得云除頂上寶瓶。余與觀音等無有異。三作此下結成觀相。經云色相疏稱法身。若非全色是心色由心造。安令色相即名法身。此乃三諦一境之法身。發我三觀一心之般若。相冥見相則三脫圓彰。故云佛法界身入心想中。疏云。唸佛三昧解入相應。非此相應不發勝相。三除無下滅罪以勸修。名為具足觀觀

【現代漢語翻譯】現代漢語譯本『迥出余因』（超越其他原因）。『至彼土時速證法忍』（到達凈土時迅速證得法忍）。『三作是下結觀邪正』（第三次這樣做是爲了總結觀察的邪正）。 ◎五第十一勢至觀二（第五部分，第十一觀：勢至菩薩觀，分為兩部分）。初分科敘意二（首先是分科，然後是敘述意義，分為兩部分）。初分科（首先是分科）。二敘意二（然後是敘述意義，分為兩部分）。初略無下約當門明闕真觀（首先，『略無』以下，就本觀門而言，說明缺少真觀）。『觀佛真身乃立觀云正觀佛身等』（觀察佛的真身，因此設立觀想，說『正觀佛身』等等）。『觀音中雲正明觀菩薩身』（在觀音觀中說，『明確地觀想菩薩身』）。『今勢至觀但云因光神力制二種名』（現在勢至觀只說因為光明神力而設立兩種名稱），『及云與觀音辯同異』（以及說要與觀音菩薩辨別相同和不同之處）。『何不例上各立觀法』（為什麼不效仿前面，各自設立觀想方法呢）？『故疏出意云略無觀法當不異上』（所以疏鈔解釋說，『略無觀法』，應當與前面的觀想方法沒有不同）。『以大勢至與觀世音身量大小皆悉同等』（因為大勢至菩薩與觀世音菩薩的身量大小完全相同）。『此令行者辯異之後。用觀音觀觀勢至身。何須別立』（這使得修行者在辨別不同之後，可以用觀音觀來觀想勢至菩薩的身相，何必另外設立觀想方法呢）。二所以下兼觀音明無像想（其次，『所以』以下，兼顧觀音菩薩，說明沒有像想）。『觀成見佛真法身後。觀二侍者。豈須更修像想方便邪』（觀想成就，見到佛的真法身之後，再觀想兩位侍者，難道還需要再修習像想的方便法門嗎）？二依科列經三（第二部分，按照科判列出經文，分為三部分）。初因光神力制二名（首先，因為光明神力而設立兩種名稱）。子科二初遍示諸光（子科二，首先普遍顯示各種光明）。二但見下正立二名（其次，『但見』以下，正式設立兩種名稱）。『光照十方。故立無邊光為名』（光明照耀十方，所以設立『無邊光』作為名稱）。『令三途人得佛十力。故立大勢至為名也』（爲了使三途的眾生得到佛的十種力量，所以設立『大勢至』作為名稱）。『行者應知即舉身光名智慧光。以是鄰極色心不二』（修行者應當知道，所說的身光就是智慧光，因為這是接近極點的色心不二）。『若不爾者。焉得色相名為法身』（如果不是這樣，怎麼能說色相就是法身呢）？二明與觀音同異子科三（第二部分，說明與觀音菩薩的相同和不同之處，分為三個子科）。初此菩下正明同異（首先，『此菩』以下，正式說明相同和不同之處）。二此菩下更示行坐（其次，『此菩』以下，進一步說明行和坐的姿勢）。『觀音行坐豈不動地集佛等邪』（觀音菩薩行走和坐著難道不是也會震動大地，聚集諸佛等等嗎）？『但于勢至觀中說耳』（只是在勢至觀中這樣說而已）。『若不然者。何得云除頂上寶瓶。余與觀音等無有異』（如果不是這樣，怎麼能說除了頭頂上的寶瓶，其餘的都與觀音菩薩相同，沒有差異呢）？三作此下結成觀相（第三部分，『作此』以下，總結觀想的相狀）。『經云色相疏稱法身』（經文說的是色相，疏鈔稱之為法身）。『若非全色是心色由心造。安令色相即名法身』（如果不是全部的色相都是由心所造，那麼怎麼能讓色相直接被稱為法身呢）？『此乃三諦一境之法身。發我三觀一心之般若』（這乃是三諦一境的法身，啓發我三觀一心之般若智慧）。『相冥見相則三脫圓彰』（相與冥合，見到相，那麼三種解脫就圓滿彰顯）。『故云佛法界身入心想中』（所以說佛的法界身進入到心想之中）。『疏云。唸佛三昧解入相應。非此相應不發勝相』（疏鈔說，唸佛三昧的理解與相應，如果不是這種相應，就不能引發殊勝的相）。三除無下滅罪以勸修（第三部分，『除無』以下，通過滅罪來勸勉修習）。『名為具足觀觀』（這稱為具足觀觀）。

【English Translation】 English version 'Jiong chu yu yin' (Transcending other causes). 'Zhi bi tu shi su zheng fa ren' (Reaching that Pure Land, one quickly attains the Dharma-kṣānti). 'San zuo shi xia jie guan xie zheng' (Doing this three times is to conclude the observation of what is incorrect and correct). ◎ Five, the Eleventh Contemplation: Contemplation of Mahāsthāmaprāpta Bodhisattva, in two parts. First, dividing the sections and narrating the meaning, in two parts. First, dividing the sections. Second, narrating the meaning, in two parts. First, 'Lue wu' (Briefly absent) and below, concerning this gate, clarifying the lack of true contemplation. 'Guan Fo zhen shen nai li guan yun zheng guan Fo shen deng' (Contemplating the true body of the Buddha, therefore establishing contemplation, saying 'Correctly contemplate the Buddha's body,' etc.). 'Guanyin zhong yun zheng ming guan Pusa shen' (In the Guanyin Contemplation, it says, 'Clearly contemplate the Bodhisattva's body'). 'Jin Shizhi guan dan yun yin guang shen li zhi er zhong ming' (Now, the Mahāsthāmaprāpta Contemplation only says that due to the divine power of light, two names are established), 'ji yun yu Guanyin bian tong yi' (and it says to distinguish the similarities and differences with Guanyin Bodhisattva). 'He bu li shang ge li guan fa' (Why not follow the previous examples and each establish methods of contemplation)? 'Gu shu chu yi yun lue wu guan fa dang bu yi shang' (Therefore, the commentary explains that 'briefly absent of contemplation methods' should not differ from the previous methods). 'Yi Da Shizhi yu Guanshiyin shen liang da xiao jie xi tong deng' (Because Mahāsthāmaprāpta and Avalokiteśvara are completely equal in body size). 'Ci ling xing zhe bian yi zhi hou. Yong Guanyin guan guan Shizhi shen. He xu bie li' (This allows practitioners to use the Guanyin Contemplation to contemplate the body of Mahāsthāmaprāpta after distinguishing the differences. Why establish a separate one)? Second, 'Suo yi' (Therefore) and below, considering Guanyin, clarifying the absence of image-thought. 'Guan cheng jian Fo zhen fa shen hou. Guan er shi zhe. Qi xu geng xiu xiang xiang fang bian xie' (After contemplation is accomplished and the true Dharma body of the Buddha is seen, and then contemplating the two attendants, is it necessary to further cultivate the expedient method of image-thought)? Second, listing the sutra according to the sections, in three parts. First, due to the divine power of light, two names are established. Sub-section two, first, universally showing all lights. Second, 'Dan jian' (But seeing) and below, formally establishing two names. 'Guang zhao shi fang. Gu li wu bian guang wei ming' (The light illuminates the ten directions, therefore establishing 'Boundless Light' as the name). 'Ling san tu ren de Fo shi li. Gu li Da Shizhi wei ming ye' (In order to enable beings in the three evil paths to obtain the ten powers of the Buddha, therefore establishing 'Mahāsthāmaprāpta' as the name). 'Xing zhe ying zhi ji ju shen guang ming zhihui guang. Yi shi lin ji se xin bu er' (Practitioners should know that the body light mentioned is the light of wisdom, because this is the non-duality of form and mind approaching the ultimate). 'Ruo bu er zhe. Yan de se xiang ming wei fa shen' (If it is not so, how can form be called the Dharma body)? Second, clarifying the similarities and differences with Guanyin, sub-section three. First, 'Ci Pu' (This Bodhisattva) and below, formally clarifying the similarities and differences. Second, 'Ci Pu' (This Bodhisattva) and below, further showing the postures of walking and sitting. 'Guanyin xing zuo qi bu dong di ji Fo deng xie' (Does Guanyin's walking and sitting not also shake the earth and gather Buddhas, etc.)? 'Dan yu Shizhi guan zhong shuo er' (It is only said in the Mahāsthāmaprāpta Contemplation). 'Ruo bu ran zhe. He de yun chu ding shang bao ping. Yu yu Guanyin deng wu you yi' (If it were not so, how could it be said that apart from the jeweled vase on the head, the rest is the same as Guanyin, without any difference)? Third, 'Zuo ci' (Doing this) and below, concluding the aspects of contemplation. 'Jing yun se xiang shu cheng fa shen' (The sutra speaks of form, the commentary calls it the Dharma body). 'Ruo fei quan se shi xin se you xin zao. An ling se xiang ji ming fa shen' (If it is not that all forms are mind-made, how can form be directly called the Dharma body)? 'Ci nai san di yi jing zhi fa shen. Fa wo san guan yi xin zhi bore' (This is the Dharma body of the one realm of the three truths, which awakens my prajna wisdom of the one mind of the three contemplations). 'Xiang ming jian xiang ze san tuo yuan zhang' (When the aspect merges and the aspect is seen, then the three liberations are fully manifested). 'Gu yun Fo fa jie shen ru xin xiang zhong' (Therefore, it is said that the Buddha's Dharma-realm body enters into the mind-thought). 'Shu yun. Nian Fo sanmei jie ru xiang ying. Fei ci xiang ying bu fa sheng xiang' (The commentary says, the understanding of the Samadhi of Buddha-Recollection enters into correspondence. Without this correspondence, sublime aspects will not arise). Third, 'Chu wu' (Removing absence) and below, encouraging cultivation through eradicating offenses. 'Ming wei ju zu guan guan' (This is called the complete contemplation).

世音大勢至者。以二菩薩唯有頂上化佛寶瓶。二種有異余相皆同。同異分明名具足見。六第十二普往生觀二。初疏科二。初對雜辯異。二普中下就普分科。二經文二。初作自身往想。上來諸觀先依次正先主次徒。雖皆觀成未為普總。又未想身生彼親見。故今令想身終生彼一時普見。非獨所觀境界頓足。亦乃往生心想成就。可類前文依報之觀。初地樹池等別觀。至樓觀成四事總見。名為總觀。然但能總依報四事。今想生彼普見普聞依正諸相。故名普觀。問上品上生乘金剛臺。上品中生乘紫金臺。上品下生入金蓮華。今三聖觀成方修普觀。合是上品上生之者。何故同彼上品下生邪。答十六觀人對九品位義有多途。今且一往以三聖觀及普觀成。當上中品雜及三輩四觀成者。方是上上故上中品終時雖見坐紫金臺。此臺到彼成大寶華。經宿則開。此文亦云生極樂界于蓮華坐作開合想。蓮華開時見佛滿空。及說妙法。正合上品中生之相。若上品下生華開七日乃得見佛。仍于眾相心不明瞭。故知此文與上中品生相正齊。若其以品對別圓位。至三品觀方得委論。二無量下明三聖來現。上想終後生于彼土見佛菩薩。今想未終三聖常來入我心想。良由當念即是來際。故能預想將生之事。復由生佛體不別故。故令三聖不來而來。斯乃三觀一心

【現代漢語翻譯】現代漢語譯本世音（Avalokiteśvara，觀世音菩薩）和大勢至（Mahāsthāmaprāpta）菩薩，這兩位菩薩唯一的區別在於頂上的化佛寶瓶不同，其餘相貌都相同。能夠清楚分辨他們的相同和不同之處，就叫做『具足見』。第六，第十二觀是普往生觀，分為兩部分。第一部分是疏科，又分為兩部分：首先是對比各種觀法的差異，其次是在普遍的觀想中，將往生者分為上、中、下三等。第二部分是經文，分為兩部分：首先是觀想自身往生。之前的各種觀法，都是先依次觀想正報（佛菩薩），再觀想依報（極樂世界的環境）。雖然各種觀想都已成就，但還不夠普遍和全面。而且還沒有觀想自身往生到極樂世界，親眼見到阿彌陀佛。所以現在要觀想自身臨終時往生到極樂世界，一時之間普遍見到極樂世界的一切景象。這不僅是所觀想的境界圓滿具足，也是往生極樂世界的願望和心念得以成就。這可以類比前面的依報觀，從觀想地樹、寶池等個別事物，到觀想樓閣等四種事物全部成就，稱為總觀。然而，總觀只能總括依報的四種事物，現在觀想自身往生到極樂世界，普遍見到和聽到依報和正報的各種景象，所以稱為普觀。問：上品上生的人乘坐金剛臺，上品中生的人乘坐紫金臺，上品下生的人進入金蓮華。現在觀想阿彌陀佛、觀世音菩薩和大勢至菩薩這三聖觀成就后，才修習普觀，這應該是上品上生的人。為什麼和上品下生的人一樣呢？答：十六觀經中，用十六種觀想對應九品往生的品位，意義有很多方面。現在只說其中一種，就是三聖觀和普觀都成就的人，應當是上中品往生的人，兼具上輩三品四種觀想都成就的人的特點，才是上品上生。所以上中品的人臨終時雖然見到自己坐在紫金臺上，但這個紫金臺到了極樂世界會變成大寶蓮華，經過一夜才會開放。這段經文也說，往生到極樂世界后，在蓮華中結跏趺坐，觀想蓮華開放，見到佛充滿虛空，並且宣說微妙的佛法。這正好符合上品中生的景象。如果是上品下生的人，蓮華開放七天才能見到佛，而且對於各種景象還不能清楚明白。所以知道這段經文和上品中生的景象正好一致。至於用三品來對應別教和圓教的位次，要到三品觀時才能詳細論述。第二，『無量下明三聖來現』，上面是觀想臨終后往生到極樂世界見到佛菩薩，現在是觀想臨終時三聖常常來到我的心想中。這是因為當下的念頭就是未來的結果，所以能夠預先觀想將要發生的事情。又因為眾生和佛的本體沒有差別，所以使得三聖不來而來。這正是三觀一心（空觀、假觀、中觀，這三種觀法在一念心中同時存在）的道理。

【English Translation】 English version Avalokiteśvara (Śe Yin, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Dàshìzhì) Bodhisattvas differ only in the jeweled vase containing a manifested Buddha on their heads; all other aspects are the same. Clearly distinguishing their similarities and differences is called 'complete vision'. Sixth, the twelfth contemplation is the Universal Rebirth Contemplation, divided into two parts. The first part is a preliminary outline, further divided into two parts: first, contrasting the differences between various contemplations; second, within the universal contemplation, categorizing rebirth into upper, middle, and lower levels based on universality. The second part is the sutra text, divided into two parts: first, contemplating one's own rebirth. The previous contemplations sequentially focused on the primary (Buddhas and Bodhisattvas) and then the secondary (the environment of the Pure Land). Although all contemplations have been accomplished, they are not yet universal and comprehensive. Furthermore, there has been no contemplation of one's own rebirth in the Pure Land, personally seeing Amitābha Buddha. Therefore, now one should contemplate one's own rebirth in the Pure Land at the moment of death, universally seeing all the scenes of the Pure Land at once. This is not only the complete fulfillment of the contemplated realm but also the accomplishment of the aspiration and thought of rebirth in the Pure Land. This can be compared to the previous contemplation of the environment, from contemplating individual objects like the ground, trees, and jeweled ponds to contemplating all four aspects like pavilions, which is called the general contemplation. However, the general contemplation can only encompass the four aspects of the environment. Now, contemplating one's own rebirth in the Pure Land, universally seeing and hearing all the aspects of both the environment and the primary beings, is therefore called the universal contemplation. Question: Those reborn in the highest level of the upper grade ride a diamond platform, those reborn in the middle level of the upper grade ride a purple-gold platform, and those reborn in the lowest level of the upper grade enter a golden lotus flower. Now, after accomplishing the contemplation of the Three Saints (Amitābha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva), one then practices the universal contemplation, which should be for those reborn in the highest level of the upper grade. Why is it the same as those reborn in the lowest level of the upper grade? Answer: In the Sixteen Contemplations Sutra, the sixteen contemplations correspond to the nine grades of rebirth, with many aspects of meaning. Now, let's just say one aspect, which is that those who have accomplished both the Three Saints Contemplation and the Universal Contemplation should be those reborn in the upper-middle grade, possessing the characteristics of those who have accomplished the four contemplations of the three levels of the upper grade, which is the highest level of the upper grade. Therefore, although those in the upper-middle grade see themselves sitting on a purple-gold platform at the moment of death, this purple-gold platform will transform into a great jeweled lotus flower upon arrival in the Pure Land, and it will open after one night. This passage also says that after being reborn in the Pure Land, one sits in the lotus flower in the lotus position, contemplating the opening of the lotus flower, seeing the Buddha filling the void, and expounding the wonderful Dharma. This exactly matches the scene of the upper-middle grade. If it is someone reborn in the lowest level of the upper grade, the lotus flower will open after seven days before they can see the Buddha, and they still cannot clearly understand the various scenes. Therefore, it is known that this passage exactly matches the scene of the upper-middle grade. As for using the three grades to correspond to the positions of the Separate Teaching and the Perfect Teaching, it will be discussed in detail in the Three Grades Contemplation. Second, 'Limitless below clarifies the manifestation of the Three Saints'. Above, it was contemplating seeing the Buddhas and Bodhisattvas after being reborn in the Pure Land at the moment of death. Now, it is contemplating that the Three Saints often come into my mind at the moment of death. This is because the present thought is the result of the future, so one can contemplate in advance what is about to happen. Moreover, because the essence of sentient beings and Buddhas is not different, it causes the Three Saints to come without coming. This is precisely the principle of 'three contemplations in one mind' (emptiness, provisional existence, and the middle way, these three contemplations exist simultaneously in one thought).

作是雙運。致令心佛往彼來此。故知觀體不可言思。七第十三雜明佛菩薩觀。今評此觀略有二意。一為前觀佛及菩薩勝相不成者。乃令舍大而觀丈六。二為觀前勝相已成之人。令其更觀勝劣化用遍十方界。使品位增進。若謂不然。前觀既成修后諸觀有何益邪。疏從前意故作拂疑生重釋。以觀成者。自知經意。是故大師從初意示。釋此為二初分科。二隨釋二。初佛告下觀丈六像。經若欲等者。行人於前依正諸觀修雖不入。求生之意彌加敦督。名為至心。故令此人舍勝觀劣。未觀二侍前想彌陀。故云先當觀於一丈六像。行人慾托彼土蓮池。故令觀像在池水上。應知勝身既心作心是。豈今丈六非作是邪。圓人作為皆了唯心。全具而變全變是具。具變不二。故觀佛相勝劣皆然。二明彌陀變現子科二。初示化主隨物二。初如先下勸常修觀。二阿彌下拂去眾疑。疏二。初所觀下示相問疑。二前聞下示疑明破。勝身觀法修雖不成。而且得知廣大無量。今聞觀小頓違前說。寧免輕疑。為拂此疑。故說彌陀。神通如意能大能小皆全法界。但以重心觀令成就。勿疑身謝不生西方。二明補處同生二。初觀世下明劣應同眾生。佛應既隨萬物。補處亦同眾生。二但觀下仿勝身論觀法。前明觀音勝身觀法。先想冠髻則令眾相次第皆明。勢至觀中髻有

寶瓶。其餘身相不異觀音。以此二種是二大士身之別相。令修觀者但觀別相。別相若顯同相則明。疏釋首相雖通兩說。然頭首之首手足之手皆是別相。悉可以別而顯于通。應知觀佛丈六之身。先觀白毫方彰眾相。備如前疏約釋迦說。三后三觀明三輩往生四。初立觀所由。此中二義。初即雜觀觀劣應者。位在中下。令識三品進修勝觀登于上品。次義即是前觀勝應。及修雜想了隨機化。在八九信。今令此人以妙三觀。分別九品。即大本三輩。事理窮深登第十信。既云此下三觀觀往生人有二義。乃是修前觀法行者觀於九品往生之相。非是凡小求生之者。讀今三輩經文改轉行業。縱通此義亦是傍兼。非今增進觀行意也。二釋會經論二。初會論即無量壽經論。今云往生論是也。天親所造有十七成就。至第十六大義門成就中。偈云。大乘善根男。等無譏嫌名。女人及根缺。二乘種不生。長行釋云。故凈土果報離二種譏嫌過。一者體。二者名。體有三種。一二乘人。二女人。三諸根不具足人。無此三種過故名離譏嫌也。名亦三種非但無三體。乃至不聞二乘女人諸根不具三種名故。此十七成就俱明彼土果報。故無二乘等悉約彼土。非是此方二乘等不得生也。恐惑者不曉。故和會解釋之。分二初會二乘二。初會不生。且據彼論二乘種不生

句。並於此經小戒得生。以具足戒及沙彌戒等是小乘種故。二說相違而為詰問。今以住小回心以會釋之。堅住小道志趣無餘。不求凈土。故云正處。若回小向大轉小乘業。作凈土因故云要由。經就現今向大時說。是以得生。論就本始住小時說。是故不生。然論說彼土無二乘人。由在此身因轉故也。二何故下釋證果云。垂終回小向大方生彼國。何故中輩三品行人生彼復證小乘果邪。今釋意者。迴心故得生。慣習故證小。知大證小不執偏真而為究竟。不久證大也。二問論下會女人。復舉論偈女人根缺不生之文。並於此經韋提侍女得生之說。而為詰問。今約彼此會釋二說。論就轉報。是故彼土無有女人及根不具者。若名若體。經就此土修凈業者。故有善心一切得往。故大彌陀經薜荔多蠢動蜎蜚皆得往生。故知經論無少相違。二問大下會經二。初對經雙問。逆罪得生即下品下生文。二釋有下立義雙釋二。初悔有輕重。上即利根下即鈍根。俱舍云。愚智所犯輕重不同。愚作罪小亦墮惡。智為罪大亦脫苦。如團鐵小亦沉水。為缽鐵大亦能浮。涅槃云。智者有二。一者不造諸惡。二者作已懺悔。愚者亦二。一者作罪。二者覆藏。如阿阇世王殺父害母。至涅槃會身瘡腫熱。生重慚愧悔過自責。耆婆勸往佛所。佛為說法得無根信。文載涅

【現代漢語翻譯】現代漢語譯本句。因為此經中提到通過小戒也能往生，而具足戒和沙彌戒等都屬於小乘的範疇，所以產生了兩種說法相互矛盾的疑問。現在用安住于小乘，但迴心向大乘來解釋這個問題。如果一個人堅守小道，志向僅限於此，不求往生凈土，那麼就可以說是『正處』于小乘。如果回小向大，轉變小乘的業力，作為往生凈土的因，那麼就可以說是『要由』。經文是從現在迴心向大乘的時候說的，所以說可以往生。而論是從最初安住于小乘的時候說的，所以說不能往生。然而論中說彼國土沒有二乘人，是因為在此身中因已經轉變的緣故。二、『何故下釋證果云』，垂死時回小向大才能往生彼國，為什麼中輩三品行人往生后又證得小乘果呢？現在解釋其中的含義：因為迴心所以能夠往生，因為慣習所以證得小乘。知道大乘，但證得小乘，是不執著于偏頗的真理而將其作為究竟，不久之後就能證得大乘。二、『問論下會女人』，又引用論中的偈頌，說女人和根缺之人不能往生，並與此經中韋提希夫人的侍女能夠往生的說法相矛盾，提出了疑問。現在用彼此相互會通的方式來解釋這兩種說法。論是從轉變果報的角度來說的，所以彼國土沒有女人和根不具之人，無論是名字還是形體上都沒有。經是從在此土修習凈業的人來說的，所以只要有善心，一切眾生都能往生。所以《大彌陀經》中說，薜荔多（餓鬼名），蠢動的昆蟲，飛行的蟲子都能往生。由此可知，經和論之間沒有絲毫的矛盾。二、『問大下會經二』，首先針對經文提出雙重疑問，即造作逆罪的人也能往生（指下品下生）。二、『釋有下立義雙釋二』，首先區分懺悔的輕重。上面指的是利根之人，下面指的是鈍根之人。《俱舍論》中說：愚笨和聰明的人所犯的罪業輕重不同。愚笨的人即使犯下小罪也會墮入惡道，聰明的人即使犯下大罪也能脫離痛苦。就像小鐵球會沉入水中，而用鐵做成的大缽卻能浮在水面上。《涅槃經》中說：聰明的人有兩種，一種是不造作諸惡，一種是造作之後能夠懺悔。愚笨的人也有兩種，一種是造作罪業，一種是掩蓋罪業。例如阿阇世王（Ajatasattu，未生怨，古印度摩揭陀國國王）殺父害母，到《涅槃經》法會上時，身上生瘡，腫脹發熱，生起深深的慚愧，悔過自責。耆婆（Jivaka，耆婆，古印度著名醫生）勸他去佛陀那裡。佛陀為他說法，使他獲得了無根信。經文中記載了這些內容。

【English Translation】 English version Sentence. Because this sutra mentions that one can be reborn through minor precepts, and the complete precepts and Shramanera precepts belong to the Hinayana category, there arises a question of contradiction between the two statements. Now, this is explained by dwelling in the Hinayana but turning the mind towards the Mahayana. If a person adheres to the small path, and their aspiration is limited to this, not seeking rebirth in the Pure Land, then it can be said that they are 'rightly situated' in the Hinayana. If they turn from the Hinayana to the Mahayana, transforming the karma of the Hinayana, and making it a cause for rebirth in the Pure Land, then it can be said that it is 'necessary'. The sutra speaks from the time of turning the mind towards the Mahayana, so it says that one can be reborn. The treatise speaks from the initial dwelling in the Hinayana, so it says that one cannot be reborn. However, the treatise says that there are no people of the Two Vehicles in that land, because the cause has already been transformed in this body. Second, 'Why does the following explain the attainment of the fruit', one can only be reborn in that country by turning from the Hinayana to the Mahayana at the time of death. Why do the middle-grade three types of practitioners attain the fruit of the Hinayana after being reborn? Now, the meaning is explained: because of turning the mind, one can be reborn; because of habituation, one attains the Hinayana. Knowing the Mahayana, but attaining the Hinayana, is not clinging to biased truth as the ultimate, and soon one will attain the Mahayana. Second, 'Question treatise below meets women', and also quotes the verses in the treatise, saying that women and those with incomplete faculties cannot be reborn, which contradicts the statement in this sutra that the maidservants of Vaidehi (Vaidehi, 韋提希) can be reborn, raising a question. Now, these two statements are explained by mutually reconciling them. The treatise speaks from the perspective of transforming karmic retribution, so there are no women and those with incomplete faculties in that land, neither in name nor in form. The sutra speaks from the perspective of those who cultivate Pure Land practice in this land, so as long as they have good intentions, all beings can be reborn. Therefore, the Great Amitabha Sutra says that the picchila (Picchila, 薜荔多), wriggling insects, and flying insects can all be reborn. From this, it can be known that there is no contradiction between the sutra and the treatise. Second, 'Question great below meets sutra two', first raises a double question regarding the sutra, that is, those who commit heinous crimes can also be reborn (referring to the lowest grade of the lowest birth). Second, 'Explain existence below establishes meaning double explains two', first distinguishes the severity of repentance. The above refers to those with sharp faculties, and the below refers to those with dull faculties. The Abhidharmakosha says: The sins committed by the foolish and the wise are different in severity. The foolish will fall into evil paths even if they commit small sins, and the wise can escape suffering even if they commit great sins. Just like a small iron ball will sink in water, but a large bowl made of iron can float. The Nirvana Sutra says: There are two types of wise people, one is not creating all evils, and the other is repenting after creating them. There are also two types of foolish people, one is creating sins, and the other is concealing sins. For example, King Ajatasattu (Ajatasattu, 阿阇世王, King of Magadha in ancient India) killed his father and mother, and at the Nirvana Sutra assembly, he developed sores on his body, which were swollen and hot, and he felt deep shame, repented, and blamed himself. Jivaka (Jivaka, 耆婆, a famous doctor in ancient India) advised him to go to the Buddha. The Buddha preached to him, and he obtained rootless faith. The scriptures record these contents.

槃梵行品。此經明逆罪得生凈土者。即同阇王上根利智慧重心懺也。彼經不生者。下根愚人至於臨終不能重悔也。二二者下約行有定散。大本就此者。指上散善力微也。此經明觀者。即觀佛三昧。問若定力得生下下品。云此人苦逼不遑唸佛。善友告言。若不能念者應稱無量壽佛。如是至心令聲不絕具足十念。此與大本散心十念理應無別。答此雖造惡已曾修觀故。使臨終善友勸稱十念。定心則成。亦是法行乘急戒緩人也。修觀故乘急。造惡故戒緩。由乘急故得值善友。縱現世不修三昧。亦是宿種今熟。故得往生。所以華開見二大士說實相法。自非定善孰至此乎。故十疑論云。臨終遇善知識十念成就者。並是宿善業強始遇知識等。當知作此解釋方合此中定善之義。若本不修三昧之者。則屬前悔有輕義也。三依品定位二。初通示九品二。初就三下示三中具九。經文顯示三輩各三。二判九品屬三二。初上品下約位判。雖分九品。以義定之不出三位。即內凡外凡及悠悠者。然習種解行及十信名。乃是別教地前凡位。以為今經往生位者。略有三意。一別位次第對品顯故。二別具四觀收機廣故。三九品多判所觀人故。若以九品判今能觀圓觀位者。則以三賢對今十信。彼之十信對今五品。悠悠即對名字人也。以名字位通修未修故。應知

【現代漢語翻譯】現代漢語譯本槃梵行品。此經闡明了犯下逆罪之人也能往生凈土的原因，是因為他們如同阿阇世王一樣，具有上等根器、敏銳的智慧，並且能夠以至誠之心懺悔。而《大本經》中說不能往生的人，是因為他們是下等根器的愚人，臨終時無法真心懺悔。這裡所說的『二二者』，是從修行上有定行和散行來區分的。《大本經》所指的『此者』，指的是前面所說的散善力量微弱的情況。此經闡明觀想，指的是觀佛三昧。有人問：如果以定力可以往生下下品，為什麼經中又說『此人被痛苦逼迫，沒有時間唸佛，善友告訴他，如果不能唸佛，應該稱念無量壽佛的名號，這樣至誠懇切，讓聲音不斷絕，具足十念』。這與《大本經》中散心十唸的道理應該沒有區別吧？回答是：這個人雖然造了惡業，但曾經修習過觀想，所以臨終時善友勸他稱念十念，就能成就定心，這也是屬於『法行乘急戒緩』的人。因為修習觀想，所以『乘急』；因為造了惡業，所以『戒緩』。由於『乘急』，所以能夠遇到善友。即使現世沒有修習三昧，也是因為宿世的善根成熟，所以能夠往生。因此，往生后蓮花開放，見到兩位大士宣說實相之法。如果不是修習定善，怎麼能達到這種境界呢？所以《十疑論》中說，臨終遇到善知識，十念成就的人，都是因為宿世善業強大，才能夠遇到善知識等等。應當知道，這樣解釋才符合此經中定善的含義。如果本來就沒有修習三昧的人，那麼就屬於前面所說的懺悔輕微的情況。三、依據品位來定位。首先，總的顯示九品；其次，在三下品中顯示三中品，具足九品。經文顯示了三輩各有三品。然後，判斷九品屬於哪三類。首先，上品以下，依據修行位次來判斷。雖然分為九品，但從意義上來說，不出三種位次，即內凡、外凡和悠悠者。然而，習種性、解行地以及十信位，都是別教地前凡夫的位次。如果將它們作為此經中往生的位次，大致有三種含義：一是別教位次的次第與品位對應而顯現；二是別教具足四觀，能夠廣泛攝受根機；三是九品大多是用來判斷所觀之人。如果用九品來判斷現在能夠觀想的圓觀位次，那麼就用三賢位來對應現在的十信位，別教的十信位對應現在的五品位，悠悠者則對應名字位。因為名字位可以通於修習和未修習的人。應當知道這些道理。

【English Translation】 English version The Chapter on Pure Conduct of Nirvana Sutra. This sutra clarifies that those who commit heinous crimes can be reborn in the Pure Land because they, like King Ajatasatru (Ajatasatru, meaning 'unborn enemy', a king who initially tried to kill the Buddha), possess superior faculties, keen intelligence, and can repent with utmost sincerity. The reason why some cannot be reborn according to the Larger Sutra (Larger Sutra of Immeasurable Life), is that they are foolish individuals with inferior faculties who cannot sincerely repent at the time of death. The 'two twos' mentioned here refer to the distinction between fixed and scattered practices in cultivation. The 'this' referred to in the Larger Sutra points to the weak power of scattered good deeds mentioned earlier. This sutra clarifies contemplation, referring to the Samadhi of Buddha Contemplation (Buddha Samadhi, a state of meditative absorption focused on the Buddha). Someone asks: 'If one can be reborn in the lowest of the lowest grades through the power of concentration, why does the sutra say, 'This person is tormented by suffering and has no time to recite the Buddha's name. A virtuous friend tells him that if he cannot recite the Buddha's name, he should recite the name of Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light), doing so with utmost sincerity, keeping the sound uninterrupted, and completing ten recitations.' Shouldn't this be no different from the ten recitations with a scattered mind in the Larger Sutra?' The answer is: 'Although this person has committed evil deeds, he has previously practiced contemplation, so at the time of death, when a virtuous friend encourages him to recite ten times, he can achieve a concentrated mind. This also belongs to the category of 'expedient vehicle with lax precepts.' Because he practiced contemplation, his 'vehicle is expedient'; because he committed evil deeds, his 'precepts are lax.' Because his 'vehicle is expedient,' he can encounter a virtuous friend. Even if he has not practiced Samadhi in this life, it is because the seeds of goodness from past lives have ripened, so he can be reborn. Therefore, after being reborn, the lotus flower opens, and he sees two great beings expounding the Dharma of True Reality. If not for the cultivation of fixed good deeds, how could one reach this state?' Therefore, the Treatise on Ten Doubts (Treatise on Ten Doubts about Pure Land) says that those who encounter a virtuous teacher at the time of death and achieve ten recitations are all because of the strength of good karma from past lives that allows them to encounter a teacher. It should be understood that this explanation aligns with the meaning of fixed good deeds in this sutra. If one has not practiced Samadhi originally, then it belongs to the case of slight repentance mentioned earlier. Third, determining the position based on the grades. First, generally showing the nine grades; second, showing the three middle grades within the three lowest grades, completing the nine grades. The sutra text shows that each of the three classes has three grades. Then, judging which of the three categories the nine grades belong to. First, from the highest grade downwards, judging based on the stages of cultivation. Although divided into nine grades, in terms of meaning, they do not go beyond three stages: inner ordinary, outer ordinary, and the mediocre. However, the stages of Habitual Nature, Understanding and Practice, and the Ten Faiths are all positions of ordinary beings before the ground in the Separate Teaching (Separate Teaching, one of the four teachings in Tiantai Buddhism). If they are taken as the positions for rebirth in this sutra, there are roughly three meanings: first, the order of the Separate Teaching positions corresponds to the grades and is revealed; second, the Separate Teaching fully possesses the Four Contemplations (Four Contemplations, a method of contemplation in Tiantai Buddhism), which can widely receive beings; third, the nine grades are mostly used to judge the person being contemplated. If the nine grades are used to judge the position of perfect contemplation that can be contemplated now, then the Three Worthies (Three Worthies, stages of bodhisattva practice) are used to correspond to the current Ten Faiths, the Ten Faiths of the Separate Teaching correspond to the current Five Grades, and the mediocre correspond to the Name Position. Because the Name Position can apply to both those who have cultivated and those who have not. These principles should be understood.

疏用此之三位。判九品人其意深細。不可粗心。今試略言蓋一切善若能迴向。皆凈土因。仍一切惡若能懺愿。亦凈土因。故種種善修之淺深。無非九品。其一一惡約懺功力。亦皆九品。故上上品善通下下品。下下品惡通上上品。三心六念或聞或修。未能伏惑屬下三品。以此伏惑入中三品。能破二惑方預上三。如五逆罪臨終十念為能消功。屬下下品。阇王重悔得無根信。即是上輩三品所攝。豈非五逆隨於懺功自分九品。中間七品若善若惡若修若懺。隨功淺深一一皆須明於九品。若據經文下三唯惡。中下世善。中中中上即小乘行。上三唯大。疏則純用大乘三位。判九品者。以中三品迴向大乘故。下三品人依大滅罪故。故九品行一一成大。隨一品行若至三賢。皆上三品。若至十信皆中三品。全未伏惑即下三品。應知經為收機盡故。故以大小善惡分其九品。蓋約增勝高下互顯也。大師得意乃約三位判乎九品。則何機不攝。何行不深。乃由妙解大小觀行善惡之業全修即性。一一具於四種凈土。但能迴向隨功能顯四種樂邦。如是說者。多約一行隨功淺深歷於九品。亦自有人節節改行歷於九品。若以三位定其高下。改與不改皆悉不濫。問今十六觀既是圓修。為一一觀皆通九品。為須節節改觀入品。答雖俱圓觀。而所託境隨其宜樂有改

【現代漢語翻譯】現代漢語譯本：運用此三位（指大乘三位：賢位、信位、凡位）來判別九品往生之人，其用意深刻而細緻，不可粗心大意。現在嘗試簡略地說一下，大概是說一切善行如果能夠迴向（將功德導向）凈土，都是往生凈土的原因。同樣，一切惡行如果能夠懺悔發願，也是往生凈土的原因。因此，種種善行修習的深淺，無非對應著九品。而每一種惡行，根據懺悔的功力大小，也都可以對應九品。所以，上品上生的善行可以通達下品下生，下品下生的惡行也可以通達上品上生。三心六念，無論是聽聞還是修習，如果未能降伏煩惱，就屬於下三品。以此降伏煩惱，進入中三品。能夠破除兩種迷惑（見惑、思惑），才能進入上三品。例如，犯下五逆重罪的人，臨終時以十念（稱念阿彌陀佛名號）作為能夠消除罪業的功德，屬於下品下生。阿阇世王（Ajatasattu）深深懺悔，獲得無根信（清凈的信心），就屬於上輩三品所攝。難道不是說，五逆罪根據懺悔的功德大小，可以分為九品嗎？中間七品，無論是善是惡，無論是修行還是懺悔，都要根據功德的深淺，一一明白其在九品中的位置。如果根據經文，下三品唯有惡行，中下品是世間善行，中中品和中上品是小乘行，上三品唯有大乘行。而疏文則完全使用大乘三位來判別九品，是因為中三品的人迴向大乘，下三品的人依靠滅罪。所以，九品行一一成就大乘。任何一品行，如果達到三賢位（三賢位的菩薩），都屬於上三品。如果達到十信位（十信位的菩薩），都屬於中三品。完全沒有降伏煩惱，就屬於下三品。應該知道，經文是爲了儘可能地攝受所有根機的眾生，所以用大小善惡來區分九品，大概是根據增上和殊勝的高下互相顯明。大師（指善導大師）領會其意，於是根據三位來判別九品，那麼還有什麼根機不能被攝受？還有什麼修行不夠深刻？這是因為通過微妙的理解，大小乘的觀行，善惡的業力，全部修習即是本性，一一具備四種凈土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）。只要能夠迴向，就能根據功德的大小，顯現四種樂邦。這樣說的人，大多是根據一種修行，隨著功德的深淺，經歷九品。也有人節節改變修行，經歷九品。如果用三位來確定其高下，那麼改變與不改變，都不會混淆。問：現在十六觀（《觀無量壽經》中的十六種觀想方法）既然是圓滿的修習，那麼每一種觀想都通達九品嗎？還是需要節節改變觀想才能進入不同的品位？答：雖然都是圓滿的觀想，但是所依託的境界，隨著其適宜和喜樂，可以改變。

【English Translation】 English version: Using these three positions (referring to the three positions of Mahayana: the position of the Wise, the position of Faith, and the position of the Ordinary) to distinguish the nine grades of rebirth is profound and meticulous, and should not be taken lightly. Now, let's try to briefly say that, in general, if all good deeds can be dedicated (directing merit towards) to the Pure Land, they are all causes for rebirth in the Pure Land. Similarly, if all evil deeds can be repented and vowed, they are also causes for rebirth in the Pure Land. Therefore, the depth of practice of various good deeds corresponds to the nine grades. And each evil deed, according to the power of repentance, can also correspond to the nine grades. Therefore, the good deeds of the highest grade can reach the lowest grade, and the evil deeds of the lowest grade can reach the highest grade. Whether it is hearing or practicing the Three Minds and Six Recollections, if one fails to subdue afflictions, one belongs to the lower three grades. By subduing afflictions with this, one enters the middle three grades. Only by breaking through two kinds of delusions (delusions of views and delusions of thought) can one enter the upper three grades. For example, a person who has committed the five rebellious acts, at the time of death, uses the ten recitations (reciting the name of Amitabha Buddha) as the merit that can eliminate sins, belonging to the lowest grade. King Ajatasattu (Ajatasattu) deeply repented and obtained rootless faith (pure faith), which is included in the upper three grades. Isn't it said that the five rebellious acts can be divided into nine grades according to the merit of repentance? The middle seven grades, whether good or evil, whether practicing or repenting, must understand their position in the nine grades according to the depth of merit. According to the sutra, the lower three grades only have evil deeds, the lower middle grade is worldly good deeds, the middle middle grade and the upper middle grade are Hinayana practices, and the upper three grades only have Mahayana practices. However, the commentary completely uses the three positions of Mahayana to distinguish the nine grades, because people in the middle three grades dedicate to Mahayana, and people in the lower three grades rely on eliminating sins. Therefore, the nine grades of practice all achieve Mahayana. Any one grade of practice, if it reaches the position of the Three Sages (Bodhisattvas of the Three Sage positions), belongs to the upper three grades. If it reaches the position of the Ten Faiths (Bodhisattvas of the Ten Faith positions), it belongs to the middle three grades. If one has not subdued afflictions at all, one belongs to the lower three grades. It should be known that the sutra is to receive all beings of all capacities as much as possible, so it uses the distinction between great and small good and evil to divide the nine grades, probably according to the mutual manifestation of increasing and superior high and low. The Master (referring to Master Shandao) understood its meaning, so he used the three positions to distinguish the nine grades, then what capacity cannot be received? What practice is not deep enough? This is because through subtle understanding, the practices of Mahayana and Hinayana, the karma of good and evil, all practice is the nature, and each possesses the four Pure Lands (the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Saints and Ordinary Beings). As long as one can dedicate, one can manifest the four happy lands according to the size of the merit. Those who say this mostly go through the nine grades according to one practice, with the depth of merit. There are also people who change their practice section by section and go through the nine grades. If the three positions are used to determine their high and low, then changing or not changing will not be confused. Question: Now that the Sixteen Contemplations (the sixteen methods of contemplation in the 'Contemplation Sutra') are complete practices, does each contemplation reach the nine grades? Or is it necessary to change the contemplation section by section to enter different grades? Answer: Although they are all complete contemplations, the realm on which they are based can be changed according to their suitability and joy.

不改。合有二途。若就現文。多從改觀歷於九品。以初心人雖了根塵皆是法界。而心想羸劣勝境難觀。是故如來設異方便。先觀落日于西定心。疏云。除五逆罪下輩自論。故知妙觀想落日成當下下品。次以三觀想水結冰。合在下中。轉想琉璃粗見彼地可對下上。若得三昧見彼寶地及寶樹寶池。雖五品初而五住圓伏。名得三昧。品當中下。總見依報五品中心合當中中。華座觀成五品後心即中上品。此之三品雖成三昧能伏五住。見惑未斷事識猶存。未可即觀勝妙身相。故修三觀觀于寶像。像想現前見思俱盡。所以盡者。以事定力深能伏思。見斷即登圓第七信。即上下品。事識既盡。全依業識可觀三聖真法之身。及普觀成在八九信。即上中品。故難思相法界光明。十方佛事悉能洞見。后修雜觀及三輩觀成。當第十信。即上上品。內外塵沙任運除盡。故隨機應相。及差別行業觀察明瞭宣示無窮。此約修者從微至著。三聖觀成后修雜想及三輩觀。故當如此。若觀勝相不成就者。始依雜觀觀丈六身。此人或在下。之三品。或沾中輩。今觀九品。必能進功從劣觀勝求預上流。是故疏云。令識三輩往生。舍于中下修習上品。此從節節改觀次第入品。如是說也。有因改觀超品位者。不可定判。此上皆從次第改境修觀者說。其不改者十六境

中宜樂何境。即用妙觀修之不捨。乃從名字修成觀行。入相似位歷乎九品。然十六中佛境最宜。從劣觀勝成於九品。故疏令觀釋迦毫相。以為初心入門之漸。雜觀令觀一丈六像。經雖不云從一相入。據理合然。若般舟經則從足下千輻輪相。次第上觀至頂肉髻。故知但解今家住前三位以判九品。于境於行改與不改。次比自成也。非獨今經九品如此。法華五品其義亦然。解一千從矣。二何以下以經驗。以無生忍位在別圓初地初住。非別十向圓第十信。何能見佛便登此位。上上既爾諸品例知。復以造罪驗下三品。以別圓教內外凡位不造眾惡。既約罪說。知是未入外凡人也。類此似爾者。經不明示。故以得悟及造罪等。比類驗之。此乃大師尊經謙己。近人判解不遜者多。二別明上三二。初上品下約三位定。上以三品判於九品下至悠悠。今則別明上輩三品。故約種性以分三位。瓔珞經明六種性。一十住習種性。二十行性種性。三十向道種性。四十地聖種性。五等覺性六妙覺性。問今此上品是出假位。合在穢土利益有情。何故求生凈土邪。答大論四十三正有此說。故彼問云。菩薩法應度眾生。何以但至清凈無量壽佛國土中。答曰。菩薩有二種。一者有慈悲心多為眾生。二者多集諸佛功德樂多集功德者。至一乘清凈無量壽國土。好多

【現代漢語翻譯】現代漢語譯本：什麼境界最適合修習？就是運用精妙的觀想來修習而不捨棄。於是從名字位開始修成觀行位，進入相似位，經歷九品。然而，在十六觀中，佛境最為適宜。從低劣的觀想達到殊勝的觀想，成就九品。所以智者大師的疏文教導觀想釋迦牟尼佛的眉間白毫相，作為初學者入門的途徑。雜觀則教導觀想一丈六尺高的佛像。經典雖然沒有說從一個相開始入觀，但根據道理應該是這樣。如果依據《般舟三昧經》，則是從足下的千輻輪相，次第向上觀想直到頂上的肉髻。因此可知，如果只理解天臺宗安立前三位來判別九品，那麼對於觀想的境界和修行的方法是否改變，其次第自然會成立。不僅僅是《觀無量壽經》的九品如此，《法華經》的五品也是同樣的道理。理解了一個，其餘的也就明白了。二、憑什麼以下文用經驗來判斷？因為無生法忍的地位在別教和圓教的初地或初住，不是別教的十向或圓教的第十信所能達到的。如果能見到佛就登上這個地位，那麼上上品既然如此，其餘各品就可以依此類推。再用造罪來驗證下三品，因為別教和圓教的內凡和外凡位不會造作各種惡業。既然是根據罪業來說，就知道是還沒有進入外凡位的人。類似這樣的情況，經典沒有明確說明，所以用得悟和造罪等來比類驗證。這正是智者大師尊重經典而謙虛自己的表現。近來人們的判解有很多不謙遜的地方。二、分別說明上三品和下三品。首先，上品是根據三位來確定的。上面用三品來判別九品，下至悠悠。現在則是分別說明上輩三品，所以根據種性來劃分三位。《瓔珞經》說明了六種性：一是十住的習種性，二是十行的性種性，三是十向的向道種性，四是十地的聖種性，五是等覺性，六是妙覺性。問：現在這上品是出假位，應該在穢土利益有情眾生，為什麼要求生凈土呢？答：《大智度論》第四十三卷正好有這樣的說法。所以那裡問道：菩薩的法則應該是度化眾生，為什麼只去清凈的無量壽佛國土中呢？回答說：菩薩有兩種，一種是慈悲心多，爲了眾生；一種是多積聚諸佛的功德，喜歡多積聚功德的人，就去一乘清凈的無量壽佛國土。好多

【English Translation】 English version: What realm is most suitable for cultivation? It is to use the wonderful contemplation to cultivate without abandoning it. Thus, from the Name Stage, one cultivates into the Practice Stage, enters the Resemblance Stage, and experiences the Nine Grades. However, among the Sixteen Contemplations, the Buddha realm is the most suitable. From inferior contemplation to superior contemplation, one achieves the Nine Grades. Therefore, the commentary of Zhiyi (智者大師) instructs to contemplate the white hair between the eyebrows of Shakyamuni Buddha (釋迦牟尼佛), as a gradual path for beginners. Miscellaneous contemplation instructs to contemplate the sixteen-foot-tall Buddha image. Although the sutra does not say to enter contemplation from one aspect, it should be so according to reason. If according to the Pratyutpanna Samadhi Sutra (般舟三昧經), it is from the thousand-spoked wheel mark on the sole of the foot, gradually contemplating upwards to the ushnisha (頂肉髻) on the top of the head. Therefore, it can be known that if one only understands the Tiantai school's (天臺宗) establishment of the first three stages to distinguish the Nine Grades, then whether the realm of contemplation and the method of practice are changed, the sequence will naturally be established. It is not only the Nine Grades of the Contemplation Sutra (觀無量壽經) that are like this, the Five Grades of the Lotus Sutra (法華經) are also the same principle. Understanding one, the rest will be understood. Second, why use experience to judge from the following text? Because the position of Non-origination Tolerance (無生法忍) is in the first ground or first dwelling of the Separate Teaching (別教) and the Perfect Teaching (圓教), which cannot be achieved by the Ten Directions of the Separate Teaching or the Tenth Faith of the Perfect Teaching. If one can ascend to this position upon seeing the Buddha, then since the highest of the high grade is like this, the remaining grades can be inferred by analogy. Furthermore, use the creation of offenses to verify the lower three grades, because the inner and outer ordinary positions of the Separate Teaching and the Perfect Teaching will not create various evil deeds. Since it is based on offenses, it is known that it is a person who has not yet entered the outer ordinary position. Similar situations like this are not explicitly stated in the sutra, so use enlightenment and the creation of offenses to verify by analogy. This is precisely the expression of Zhiyi's respect for the sutra and humility. There are many recent interpretations that are not humble. Second, separately explain the upper three grades and the lower three grades. First, the upper grade is determined based on the three positions. Above, the three grades are used to distinguish the Nine Grades, down to the distant and leisurely. Now, the upper three grades are explained separately, so the three positions are divided according to the nature of the seed. The Yingluo Sutra (瓔珞經) explains the six natures: first, the Habitual Nature of the Ten Dwellings (十住習種性); second, the Nature of the Ten Practices (十行性種性); third, the Nature of the Ten Dedications (十向道種性); fourth, the Holy Nature of the Ten Grounds (十地聖種性); fifth, the Equal Enlightenment Nature (等覺性); and sixth, the Wonderful Enlightenment Nature (妙覺性). Question: Now, this upper grade is the position of emerging from the provisional (出假位), and should benefit sentient beings in the impure land, why seek rebirth in the Pure Land? Answer: The forty-third volume of the Mahaprajnaparamita Sastra (大智度論) happens to have such a statement. Therefore, it asks: The principle of the Bodhisattva should be to liberate sentient beings, why only go to the pure land of the Immeasurable Life Buddha (無量壽佛)? The answer is: There are two types of Bodhisattvas, one is with much compassion, for sentient beings; the other is accumulating the merits of the Buddhas, those who like to accumulate merits, go to the pure land of the Immeasurable Life Buddha of the One Vehicle. Many.

為眾生者。無佛法眾處讚歎三寶之音。故知一等斷惑菩薩而好樂不同。故有二別。又論第四十五云。菩薩有二。有先自成就功德。然後度眾生。有先成就眾生然後自成就功德者。故知今十向菩薩求生凈土。乃是先自成就功德人也。故十疑論明未得無生忍已還要須常不離佛故需求生。二一得下約二義求。上上生已即悟無生法忍。上中經七日得不退轉。上下經三。小劫住歡喜地。得無生忍證念不退。即歡喜地也。四隨文解釋三。即十六中后三觀也。疏前標云。此下三觀觀往生人。若但讀文不名為觀。必須覽經所詮之相入一念心。用空假中微妙之觀。照於心性本具凈土因緣果報。生佛咸然三無差別。諸佛凈土因果已滿。能應眾生。眾生由具凈土因果。能感諸佛。感應緣起不一不異。一一融妙相相宛然。隨品隨功感佛感土。觀之不已。則難思俗諦凈土因緣自然明瞭。明瞭之位大判有三。若相似明當上三品。若觀行了即中三品。名字觀解屬下三品。論斷伏等雖有高下。而皆了知一切善惡迴向懺悔。皆通九品。或共不共或超不超。或改不改或進或否。狀類萬差難以言具。若不爾者。豈得名為觀於三輩往生人邪。初第十四上品生觀三。初上品上生二。初分科。二隨釋三。初標。二釋四。初明生因。經有二段。初段既云發三種心即便往

【現代漢語翻譯】現代漢語譯本爲了眾生，在沒有佛法的地方讚歎三寶的聲音。因此可知，即使是斷惑菩薩，其好樂也各有不同，所以才會有兩種差別。又，《瑜伽師地論》第四十五卷說：『菩薩有兩種，一種是先成就自己的功德，然後度化眾生；另一種是先成就眾生，然後自己成就功德。』因此可知，現在這十回向菩薩求生凈土，乃是先成就自己功德的人。所以《十疑論》中說明，未得到無生法忍之前，還需要常常不離佛，所以需要求生凈土。『二一得下約二義求』，指上上品往生后，立即證悟無生法忍；上中品往生后，經過七日得到不退轉；上下品往生后，經過三個小劫，安住于歡喜地，得到無生法忍，證得念不退，也就是歡喜地。『四隨文解釋三』，指的是十六觀中的后三觀。疏鈔前面標明說：『這以下的三觀，是觀察往生的人。』如果只是讀經文，不能稱之為觀。必須將經文所詮釋的相，融入一念心中，運用空、假、中微妙的觀法，照見心性本具的凈土因緣果報，生佛本來就是三無差別。諸佛的凈土因果已經圓滿，能夠應化眾生；眾生由於具有凈土因果，能夠感應諸佛。感應緣起，不一不異，一一融妙，相相宛然，隨著品位和功德，感應佛和凈土。不斷地觀想，那麼難以思議的俗諦凈土因緣自然明瞭。明瞭的程度大致有三種：如果只是相似的明瞭，屬於上品往生；如果觀行已經明瞭，屬於中品往生；如果是名字觀解，屬於下品往生。』論中所說的斷惑、降伏等等，雖然有高下之分，但都了知一切善惡，迴向懺悔，都貫通九品往生。或者共或者不共，或者超越或者不超越，或者改變或者不改變，或者前進或者不前進，狀態種類千差萬別，難以用語言詳盡描述。如果不是這樣，怎麼能稱之為觀於三輩往生的人呢？最初第十四，上品生觀三，最初上品上生二，最初分科，二隨釋三，最初標，二釋四，最初明生因，經有二段，初段既云發三種心即便往生。

【English Translation】 English version For the sake of sentient beings, in places where there is no Dharma, they praise the sound of the Three Jewels (Buddha, Dharma, Sangha). Therefore, it is known that even Bodhisattvas who have severed delusions have different preferences, hence the two distinctions. Furthermore, the forty-fifth fascicle of the Yogacarabhumi-sastra states: 'There are two types of Bodhisattvas: one who first accomplishes their own merits and then liberates sentient beings; and one who first accomplishes sentient beings and then accomplishes their own merits.' Therefore, it is known that the Bodhisattvas of the Ten Directions who seek rebirth in the Pure Land are those who first accomplish their own merits. Hence, the Ten Doubts about Pure Land explains that before attaining the non-origination forbearance (anutpattika-dharma-kshanti), one still needs to constantly remain close to the Buddha, thus needing to seek rebirth. 'Two-one, 'attaining below' seeks according to two meanings,' referring to immediately realizing the non-origination forbearance upon rebirth in the highest level of the highest grade; attaining non-retrogression (avaivartika) after seven days upon rebirth in the middle level of the highest grade; and abiding in the Joyful Ground (Pramudita-bhumi) for three small kalpas (small eon), attaining non-origination forbearance, and realizing non-retrogression of thought, which is also the Joyful Ground, upon rebirth in the lowest level of the highest grade. 'Four, explaining three according to the text,' refers to the last three contemplations of the Sixteen Contemplations. The commentary states earlier: 'The three contemplations below are for observing those who are reborn.' If one only reads the sutra text, it cannot be called contemplation. One must integrate the aspects explained in the sutra into a single thought, using the subtle contemplation of emptiness (sunyata), provisionality (prajna), and the middle way (madhyamaka), illuminating the inherent Pure Land causes, conditions, and retributions of the mind-nature, where Buddhas and sentient beings are originally non-different in the three aspects. The causes and effects of the Buddhas' Pure Lands are already complete, capable of responding to sentient beings; sentient beings, due to possessing Pure Land causes and effects, are capable of resonating with the Buddhas. The arising of responsive connections is neither one nor different, each being perfectly integrated, with each aspect clearly visible, resonating with the Buddha and the Pure Land according to grade and merit. By continuously contemplating, the inconceivable mundane truth of the Pure Land causes and conditions will naturally become clear. The degree of clarity can be roughly divided into three: if it is only similar clarity, it belongs to the upper grades of rebirth; if the practice of contemplation is clear, it belongs to the middle grades of rebirth; if it is name-only understanding, it belongs to the lower grades of rebirth.' The severing of delusions, subduing, etc., mentioned in the treatise, although there are high and low distinctions, all understand all good and evil, dedicating merit and repenting, all penetrating the nine grades of rebirth. Whether common or uncommon, whether transcending or not transcending, whether changing or not changing, whether advancing or not advancing, the states and types are myriad and difficult to describe in detail. If it were not so, how could it be called contemplating the people of the three grades of rebirth? Initially, the fourteenth, contemplation of the upper grade of rebirth, three. Initially, the highest level of the upper grade, two. Initially, dividing into sections, two, explaining according to three. Initially, stating, two, explaining four. Initially, clarifying the cause of rebirth. The sutra has two sections. The initial section already states that upon generating the three kinds of minds, one will immediately be reborn.

生。知此三心是一人發。次段乃云復有三種眾生當得往生。據此合是三人各修成三種行。然修之在人。或別一行或兼余行。或具足修。但能位至別教道種圓第十信。即得名為上品上生。言至誠等三心者。此與起信論中三心義合。彼云。一者直心。正念真如故。二者深心。樂集一切諸善行故。三者大悲心欲拔一切眾生苦故。今初至誠疏以專實釋之。非念真如。豈名專實解于深心。疏雖三義而不相舍。求高深果須契深理。欲契深理須厚樂善根。此乃立行依理求果也。二經證成三種深義。不出彼論樂集一切諸善行也。經迴向發願心疏雖不解。義當彼論大悲拔苦之義。蓋以真如實念趣果善心。二心功德善巧迴向。愿生凈土速證法忍。廣拔一切眾生苦惱。然此三心順於三法。何者。初念真如平等一性。次二即是自行化他二種修義。既是修二性一。乃就圓融三法而發心也。今此三心一念中修。見思塵沙任運先去。入第十信。故當此品。若此三心但能圓伏即中三品。若全未伏當下三品。文在此中義該下八。經慈心不殺具諸戒行者。以無緣慈不害物命。知性離非心具諸戒。讀誦方等者。隨文成觀也。修行六念者。涅槃疏云。前三念他后三念自。戒施是自因生天是自果。戒是止善施是行善。天有近果遠果。遠即第一義天也。安心下釋念義

。謂念同體三寶一心戒施第一義理。悉不為二邊所動。故通名念。經迴向發願等者。總論不殺等皆須善巧迴向。愿生凈土。證無生后廣度含識。經具此功德者。或全或分皆得言具。一日乃至七日即得往生者。上一一行修之成就。至道種位長時彌善。下至七日或唯一日。皆得預于上上品生也。此等悉須約于斷伏及全未伏。分下八品。若不爾者。豈令初修六念等人。三惑尚熾便登極品邪。須知九品難將法定。只可隨功。此去科節經疏分明。鈔不標也。上品中生明生因云不必受持方等經典善解義趣等者。是義持人不樂讀誦。但于經中取一句偈深窮旨趣。于絕言思深廣之理。心不驚動。又復其心安住中道。不為二邊之所驚動。了達因果皆是實相。名為深信。雖不遍習或聞大教赴機異說。知顯一理不生疑謗。此一種因亦通九品。但今此觀位至圓教八九信位。故當此品。若第一義解全未伏惑。只在下品三品攝也。如常不輕不專讀誦。但以一句禮拜授人。深知義故多年不懈。此以第一隨喜品行。始從名字歷於五品至六根凈。故知讀誦等四品行皆可從於名字修之至六根凈。若證分真無偏修者也。生后利益中。疏云名之深妙精進等者。以聞眾聲說第一義。能成趣理不思議觀。既頓泯絕情塵微礙。是故進趣其疾如風。比餘事行雜而且滯。故

【現代漢語翻譯】現代漢語譯本：所謂念同體三寶（指佛法僧三寶，視為一體）一心戒施第一義理（指最根本、最重要的道理）。完全不為二邊（指相對的兩個極端）所動搖。所以統稱為『念』。經文中的迴向、發願等，總的來說，不殺生等善行都需要巧妙地迴向，愿往生凈土，證得無生法忍后，廣度一切眾生。經文中說『具此功德者』，或者全部具備，或者部分具備，都可以說是『具』。說『一日乃至七日即得往生』，是指上一行一行地修習成就，達到道種位，長時間修習更好。下至七日，或者僅僅一日，都可以預先進入上品上生。這些都需要根據斷除、降伏以及完全沒有降伏煩惱的情況，分為下八品。如果不是這樣，怎麼能讓剛開始修習六念（指唸佛、念法、念僧、念戒、念施、念天）等人，三惑（指見惑、思惑、無明惑）還很熾盛，就能登上極品往生呢？要知道九品往生不能用固定的標準來衡量，只能根據功德的大小來決定。這些科節在經疏中都說得很明白，鈔文中就不再標明了。上品中生中說明往生之因時說『不必受持方等經典，善解義趣等』，是指義持人（指理解經義並依之修行的人）不樂於讀誦，但從經中取一句偈語，深入研究其中的旨趣，對於超越言語思慮的深廣道理，內心不驚動。而且內心安住在中道，不為二邊所驚動，了達因果都是實相，這叫做深信。即使不普遍學習，或者聽到大教（指佛陀的教法）中適應不同根機的不同說法，也知道都是爲了顯明一個道理，不產生懷疑和誹謗。這種因也通於九品往生，但現在這裡所觀的位次達到圓教（指天臺宗的教義）八九信位，所以屬於此品。如果對第一義的理解完全沒有降伏煩惱，只屬於下品三品所攝。如同常不輕菩薩（指總是禮拜他人，說『我不敢輕視汝等，汝等皆當作佛』的菩薩），不專門讀誦，但用一句禮拜來教導他人，因為深刻理解其中的含義，多年不懈怠。這是用第一隨喜品行（指隨喜他人功德的修行），從名字位（指剛剛開始信佛的人）經歷五品（指五品弟子位）到達六根清凈位（指六根不再受外界干擾的境界）。所以知道讀誦等四品行（指讀誦、受持、解說、書寫）都可以從名字位開始修習，直到六根清凈。如果證得分真（指證得部分真如），就沒有偏頗的修習了。往生后的利益中，疏文中說『名之深妙精進等』，是因為聽到大眾宣說第一義，能成就趣入真理的不可思議觀。既然立刻泯滅了情塵的細微障礙，所以進趣的速度像風一樣快。相比之下，其餘的事行既雜亂又遲滯，所以不如它。

【English Translation】 English version: The so-called '念' (nian, mindfulness) refers to the principle of the oneness of the Three Jewels (Buddha, Dharma, Sangha), the single-minded adherence to precepts and giving, and the ultimate meaning. It is completely unmoved by the two extremes (duality). Therefore, it is generally called '念' (nian, mindfulness). In the sutras, '迴向' (huixiang, dedicating merit), '發願' (fayuan, making vows), etc., generally speaking, all good deeds such as non-killing need to be skillfully dedicated, vowing to be reborn in the Pure Land, and after attaining 無生法忍 (wushengfaren, the patience with the unarising of phenomena), extensively liberate all sentient beings. The sutra says 'those who possess these merits', whether they possess all or part of them, can be said to 'possess'. Saying 'one day to seven days to be reborn' means that each practice is cultivated to achieve, reaching the stage of 道種 (daozhong, seed of enlightenment), and long-term cultivation is even better. Down to seven days, or only one day, all can participate in the upper-upper grade of rebirth. These all need to be divided into the lower eight grades according to the situation of cutting off, subduing, and completely not subduing afflictions. If not, how can those who have just begun to cultivate the six念 (nian, mindfulness) and whose three delusions (見惑, jianhuo, delusions of views; 思惑, sihuo, delusions of thought; 無明惑, wuminghuo, delusions of ignorance) are still strong, ascend to the highest grade? It should be known that the nine grades of rebirth cannot be measured by fixed standards, but can only be determined according to the amount of merit. These sections are clearly explained in the commentaries, and the notes will not mark them. The explanation of the cause of rebirth in the middle grade of the upper level says 'it is not necessary to uphold the 方等 (fangdeng, Vaipulya) sutras, but to understand the meaning, etc.', which refers to those who uphold the meaning (those who understand the meaning of the sutras and practice accordingly) who do not like to recite, but take a verse from the sutra and deeply study its meaning, and their hearts are not disturbed by the profound and vast principles beyond words and thoughts. Moreover, their hearts abide in the middle way, and are not disturbed by the two extremes, and they understand that cause and effect are all reality, which is called deep faith. Even if they do not study extensively, or hear different sayings in the great teachings (the Buddha's teachings) that adapt to different capacities, they know that they are all to reveal one principle, and do not give rise to doubt and slander. This kind of cause also applies to the nine grades of rebirth, but now the position of this contemplation reaches the eighth and ninth stages of faith in the perfect teaching (Tiantai school), so it belongs to this grade. If the understanding of the first meaning has not completely subdued afflictions, it is only included in the lower three grades. Like 常不輕菩薩 (Chang Bu Qing Pusa, Sadāparibhūta Bodhisattva, the Bodhisattva who always bowed to others and said 'I dare not despise you, you will all become Buddhas'), he did not specialize in reciting, but used a sentence of bowing to teach others, because he deeply understood its meaning, and did not slack off for many years. This is using the first joyful practice (rejoicing in the merits of others), starting from the name position (those who have just begun to believe in Buddhism), going through the five grades (five grades of disciples) to the position of purification of the six senses (the state where the six senses are no longer disturbed by the outside world). So it is known that the four practices such as reading and reciting (reading, reciting, upholding, explaining, and writing) can all be cultivated from the name position to the purification of the six senses. If one attains partial 真如 (zhenru, suchness), there is no biased practice. Among the benefits after rebirth, the commentary says 'the profound and wonderful diligence of the name, etc.', because hearing the masses expound the first meaning can achieve the inconceivable contemplation of entering the truth. Since the subtle obstacles of emotional dust are immediately eliminated, the speed of progress is as fast as the wind. In comparison, the other practices are both mixed and stagnant, so they are not as good.

此精進最稱第一。疏牒阿耨不退。釋云道種菩提等。以阿耨多羅三藐三菩提翻為無上正等覺。斯是行人心之本性所求之果。於此不退其位有三。若破見思名位不退。則永不失超凡之位。習種性也。伏斷塵沙名行不退。則永不失菩薩之行。當性種性及道種性也。若破無明名念不退。則永不失中道正念。聖種性也。上中生者此土已得性種菩提。到彼一劫始得無生聖種不退。今於七日所得菩提不退轉者。義當道種菩提不退也。通名地者凡聖所依皆名地故。四種授記一往現前者。凈名大疏出四受記。謂未發心記密記現前記無生記。言一往現前者。以現前記通於凡聖。今無生位。佛就一往通名現前耳。上品下生亦信因果不謗大乘。同上中品故名為亦。彼以解了第一義諦而為別行。此以但發無上道心而為別行。究理攝生標心雖異。從凡入聖歷位無殊。謂依無作四諦妙境。發四誓願名為真正發菩提心。未度苦者誓令得度。陰入皆如故。未解集者誓令得解。塵勞本凈故。未安道者誓令得安。即惑成智故。未證滅者誓令得證。即產生滅故。發此道心亦通九品。名字中發自有靜散。即下三品。觀行五位即中三品。相似既分三般種性。即上三品。今習種發故當此品。此心深運分真可階。豈不能至上上品邪。約位判之無法非九。生后利益中。經

【現代漢語翻譯】現代漢語譯本：這種精進堪稱最為殊勝。疏牒（shū dié）阿耨（ā nòu）不退。釋義為道種菩提等。以阿耨多羅三藐三菩提（ā nòu duō luó sān miǎo sān pú tí）翻譯為無上正等覺（指最高的、平等而正確的覺悟）。這正是修行人內心本性所追求的果實。於此不退轉的位階有三種。如果破除了見惑和思惑，就叫做位不退，那麼就永遠不會失去超越凡人的地位，這是習種性。降伏斷除了塵沙惑，叫做行不退，那麼就永遠不會失去菩薩的修行，這是當性種性和道種性。如果破除了無明惑，叫做念不退，那麼就永遠不會失去中道正念，這是聖種性。上品中生的人，在此土已經得到了性種菩提，到彼土需要一個劫的時間才能得到無生聖種不退。現在於七日內所得到的菩提不退轉，其意義應當是道種菩提不退。總稱為地，是因為凡夫和聖人所依止的都稱為地。四種授記，從一般情況來看是現前的。凈名大疏中提出了四種授記，即未發心記、密記、現前記、無生記。說一般情況是現前的，是因為現前記通用於凡夫和聖人。現在是無生位，佛就一般情況而言，通稱為現前罷了。上品下生的人也相信因果，不誹謗大乘，與上品中生的人相同，所以稱為『亦』。他們以理解第一義諦作為特別的修行，而上品下生的人則以僅僅發起無上道心作為特別的修行。探究真理和攝受眾生，雖然標立的心願不同，但從凡夫進入聖人的過程和位階並沒有什麼不同。即依靠無作四諦的微妙境界，發起四弘誓願，稱為真正發起菩提心。對於尚未得度的苦難眾生，誓願令其得到解脫，五陰和十二入仍然如故。對於尚未理解集諦的人，誓願令其得到理解，塵勞本來就是清凈的。對於尚未安住于道的人，誓願令其得到安住，即將煩惱轉變為智慧。對於尚未證得滅諦的人，誓願令其證得滅諦，即將生滅轉變為寂滅。發起這種道心也通於九品。名字位中發起的心有靜有散，屬於下三品。觀行五位屬於中三品。相似位已經區分了三種種性，屬於上三品。現在是習種性發起，所以屬於這一品。這種心深深地執行，可以逐漸達到真實的境界，難道不能達到上上品嗎？按照位階來判斷，沒有哪一種法不是包含在九品之中的。關於往生后的利益，經典中說：

【English Translation】 English version: This diligence is the most excellent. 'Shu die' (疏牒) 'A-nou' (阿耨) does not regress. It is explained as the seed of Bodhi, etc. 'Anuttara-samyak-sambodhi' (阿耨多羅三藐三菩提) is translated as 'unsurpassed, complete, and perfect enlightenment' (指最高的、平等而正確的覺悟). This is precisely the fruit sought by the inherent nature of the practitioner's mind. There are three stages of non-regression in this regard. If one breaks through the delusions of views and thoughts, it is called 'position non-regression,' then one will never lose the position of transcending ordinary beings; this is the habitual nature. Subduing and severing the delusions of dust and sand is called 'practice non-regression,' then one will never lose the practice of a Bodhisattva; this is the inherent nature and the nature of the path. If one breaks through ignorance, it is called 'thought non-regression,' then one will never lose the correct mindfulness of the Middle Way; this is the holy nature. Those born in the upper middle grade have already attained the nature-seed Bodhi in this land, and it takes one kalpa (劫) to attain the unborn holy-seed non-regression in that land. The Bodhi non-regression attained in seven days now should mean the path-seed Bodhi non-regression. It is generally called 'ground' because all that ordinary beings and sages rely on is called 'ground.' The four types of prediction, generally speaking, are present. The Great Commentary of Vimalakirti Sutra mentions four predictions: prediction before aspiration, secret prediction, present prediction, and unborn prediction. Saying that generally speaking, it is present, is because the present prediction applies to both ordinary beings and sages. Now it is the unborn stage, and the Buddha generally calls it present. Those born in the upper lower grade also believe in cause and effect and do not slander the Mahayana, the same as those in the upper middle grade, so it is called 'also.' They take understanding the ultimate truth as a special practice, while those in the upper lower grade take merely arousing the unsurpassed Bodhi mind as a special practice. Although the aspirations of exploring the truth and embracing sentient beings are different, the process and stages of entering sainthood from ordinary beings are no different. That is, relying on the wonderful realm of the Four Noble Truths without action, arousing the Four Great Vows is called truly arousing the Bodhi mind. For those suffering beings who have not yet been delivered, vow to deliver them, the five aggregates and twelve entrances remain the same. For those who have not yet understood the cause of suffering, vow to make them understand, the defilements are originally pure. For those who have not yet settled in the path, vow to make them settle, that is, transforming afflictions into wisdom. For those who have not yet attained cessation, vow to make them attain cessation, that is, transforming birth and death into stillness. Arousing this Bodhi mind also applies to the nine grades. The mind aroused in the stage of name has both stillness and scattering, belonging to the lower three grades. The five stages of contemplation and practice belong to the middle three grades. The stage of similarity has already distinguished the three natures, belonging to the upper three grades. Now it is the arousal of the habitual nature, so it belongs to this grade. This mind operates deeply and can gradually reach the true realm, can it not reach the highest upper grade? Judging according to the stage, there is no Dharma that is not included in the nine grades. Regarding the benefits after rebirth, the sutra says:

雖見佛身。于眾相好心不明瞭。於三七日後乃了了見者。以此品人位當習種。見思雖破塵沙未除。故於眾相心不明瞭。過三七日。進入性種侵斷塵沙。故八萬相一一分明。自此三劫遊歷十方。供佛聞法進入道種。登于初地。此地即得百法明門。言百法者。如百法論所出名數。今於此法皆證三諦。乃以百法而為明達三諦之門。三諦若明。則了一切。是故論云。增長智慧思惟種種法門義。明此義故心大歡喜。故名歡喜地也。中品上生明生因中。但言眾戒。斯乃略舉三學之初也。若據生彼聞贊四諦。便成羅漢三明八解。以果驗因不專持戒。合修小乘理觀事禪。但未證果猶在賢位。于臨終時聞贊方等。迴心向大愿生凈土。然迴向心須至別教七信已上圓教觀行四五二品。方是中品上生人也。若其小行已至忍位及世第一。但案位回即當此品。若在暖頂及外凡者。須猛利回超入此品。大約小乘並世間善。從迴向心深淺高下判於九品。生后利益疏二。初正釋經文。四諦者。既是共二乘行。由宿習故而聞生滅無生二種四諦也。生滅者。苦則三相遷移。集則四心流動。道則對治易奪。滅則滅有還無。無生四者。苦無逼迫相。集無和合相。道不二相。滅無生相。次三明者。過去宿命明。現在漏盡明。未來天眼明。此三名明。復得名通。餘三但

【現代漢語翻譯】現代漢語譯本即使見到了佛身（Buddha-kaya），對於佛的各種相好（lakṣaṇa-vyañjana）卻不能完全明白。在經過三七（二十一）天之後才能清楚地見到。像這樣的人，他們的位階應當屬於習種性（śaikṣa-gotra）。他們雖然破除了見思惑（dṛṣṭi-heya & bhāvanā-heya），但塵沙惑（agrega-rāga）尚未消除，所以對於佛的各種相好不能完全明白。經過三七天後，進入性種性（prakṛti-gotra），逐漸斷除塵沙惑，所以佛的八萬四千相（caturaśīti-lokeśvara-lakṣaṇa）一一分明。從此之後，經歷三大阿僧祇劫（asaṃkhyeya-kalpa），遊歷十方世界，供養諸佛，聽聞佛法，進入道種性（mārga-gotra），最終登上初地（prathamā bhūmi）。在此初地，便能獲得百法明門（śata-dharma-prakāśa-mukha）。所說的百法，如同《百法明門論》（Śata-dharma-prakāśa-mukha-śāstra）中所列出的名數。如今對於這些法，都能證悟空（śūnyatā）、無相（animitta）、無愿（apraṇihita）三諦（tri-satya），以這百法作為明達三諦的門徑。如果三諦明瞭，那麼一切也就都明白了。所以論中說，『增長智慧，思惟種種法門義』。因為明白了此義，心中大為歡喜，所以名為歡喜地（pramuditā bhūmi）。中品上生的人，說明了往生的原因在於，只是提到了眾戒（śīla）。這只是簡略地舉出了三學（tri-śikṣā）的開端。如果根據往生彼國后聽聞讚歎四諦（catvāri ārya-satyāni）的功德，便能成就阿羅漢（arhat），獲得三明（tisro vidyāḥ）八解脫（aṣṭa vimokṣaḥ）。以果來驗證因，不只是專一持戒，而是共同修習小乘的理觀和事禪。但因為尚未證得果位，仍然處於賢位。在臨終時，聽聞讚歎方等經典（vaipulya-sūtra），迴心向大乘，發願往生凈土。然而，迴向的心必須達到別教七信位以上，或者圓教觀行位的四五品位，才是中品上生的人。如果小乘的修行已經達到忍位（kṣānti）或者世第一位（laukikāgradharma），那麼按照原有的位階迴向，就應當屬於此品。如果處於暖位（uṣmagata）、頂位（mūrdhan）以及外凡位，就必須猛利地迴向，才能超越進入此品。大致來說，小乘以及世間的善行，都是從迴向心的深淺高下來判斷九品往生的品位。往生后的利益，分為兩點來疏解。首先是正式解釋經文。四諦，既然是與二乘（śrāvaka-yāna & pratyekabuddha-yāna）共通的修行，由於過去世的習氣，所以聽聞生滅四諦和無生四諦。生滅四諦，苦諦（duḥkha-satya）是三相遷移，集諦（samudaya-satya）是四心流動，道諦（mārga-satya）是對治容易被奪走，滅諦（nirodha-satya）是滅有還無。無生四諦，苦諦沒有逼迫相，集諦沒有和合相，道諦是不二相，滅諦是沒有生相。其次是三明，過去宿命明（pūrva-nivāsānusmṛti-jñāna），現在漏盡明（āsravakṣaya-jñāna），未來天眼明（divya-cakṣus-jñāna）。這三種稱為明，又可以稱為通。其餘三種但

【English Translation】 English version Even having seen the Buddha-kaya (Buddha's body), one's mind is not clear about the various lakṣaṇa-vyañjana (marks and characteristics) of the Buddha. Only after three weeks (twenty-one days) does one see them clearly. Such a person's position should belong to the śaikṣa-gotra (stage of learning). Although they have broken through the dṛṣṭi-heya (defilements to be abandoned by seeing) and bhāvanā-heya (defilements to be abandoned by cultivation), the agrega-rāga (defilements of dust and sand) have not yet been eliminated, so their minds are not clear about the various marks. After three weeks, they enter the prakṛti-gotra (nature lineage), gradually cutting off the defilements of dust and sand, so the eighty-four thousand caturaśīti-lokeśvara-lakṣaṇa (marks of the Buddha) are clearly distinguished one by one. From then on, they travel through the ten directions for three great asaṃkhyeya-kalpa (incalculable eons), making offerings to the Buddhas, listening to the Dharma, and entering the mārga-gotra (path lineage), finally ascending to the prathamā bhūmi (first ground). On this first ground, they obtain the śata-dharma-prakāśa-mukha (gate of illumination of the hundred dharmas). The 'hundred dharmas' are like the enumerated terms in the Śata-dharma-prakāśa-mukha-śāstra (Treatise on the Hundred Dharmas). Now, for these dharmas, they realize the tri-satya (three truths) of śūnyatā (emptiness), animitta (signlessness), and apraṇihita (wishlessness), using these hundred dharmas as a gateway to clearly understand the three truths. If the three truths are clear, then everything is understood. Therefore, the treatise says, 'Increase wisdom, contemplate the meaning of various Dharma gates.' Because they understand this meaning, their hearts are filled with great joy, so it is called pramuditā bhūmi (Joyful Ground). The person of the Middle Grade of Upper Birth explains that the reason for rebirth lies in merely mentioning the śīla (precepts). This is simply a brief mention of the beginning of the tri-śikṣā (three trainings). If, according to the merit of hearing and praising the catvāri ārya-satyāni (Four Noble Truths) after being reborn in that land, one can achieve arhat (worthy one), obtaining the tisro vidyāḥ (three kinds of knowledge) and aṣṭa vimokṣaḥ (eight liberations). Using the result to verify the cause, it is not just single-mindedly upholding the precepts, but jointly cultivating the theoretical contemplation and practical meditation of the Small Vehicle. However, because they have not yet attained the fruit, they are still in the position of a worthy one. At the time of death, they hear praises of the vaipulya-sūtra (extensive sutras), turn their minds towards the Great Vehicle, and vow to be reborn in the Pure Land. However, the mind of dedication must reach above the Seventh Faith position of the Separate Teaching, or the fourth or fifth grade of the Practice and Conduct position of the Perfect Teaching, to be a person of the Middle Grade of Upper Birth. If the practice of the Small Vehicle has reached the kṣānti (forbearance) position or the laukikāgradharma (highest mundane dharma) position, then dedicating according to the original position should belong to this grade. If they are in the uṣmagata (warmth), mūrdhan (peak), and outer ordinary positions, they must dedicate vigorously to transcend and enter this grade. Generally speaking, the Small Vehicle and worldly good deeds are judged by the depth and height of the mind of dedication to determine the grades of the nine rebirths. The benefits after rebirth are explained in two points. First, the sutra text is formally explained. The Four Noble Truths, since they are common practices with the śrāvaka-yāna (vehicle of hearers) and pratyekabuddha-yāna (vehicle of solitary Buddhas), due to the habits of past lives, one hears the Four Noble Truths of arising and ceasing and the Four Noble Truths of non-arising. The Four Noble Truths of arising and ceasing: duḥkha-satya (truth of suffering) is the migration of the three marks, samudaya-satya (truth of accumulation) is the movement of the four minds, mārga-satya (truth of the path) is the treatment that is easily taken away, and nirodha-satya (truth of cessation) is the extinction of existence returning to non-existence. The Four Noble Truths of non-arising: duḥkha-satya has no oppressive aspect, samudaya-satya has no harmonious aspect, mārga-satya is the non-dual aspect, and nirodha-satya has no arising aspect. Secondly, the tisro vidyāḥ (three kinds of knowledge): pūrva-nivāsānusmṛti-jñāna (knowledge of past lives), āsravakṣaya-jñāna (knowledge of the extinction of outflows), and divya-cakṣus-jñāna (knowledge of the divine eye). These three are called knowledge and can also be called powers. The remaining three only

得名通者。婆沙云。身通但是工巧。天耳但是聞聲。他心緣他別想而已。是故非明。宿命知過去苦生大厭離。天眼知未來苦生大厭離。漏盡正觀斷惑。是故此三稱明。大論問通明何別。答直知過去等名通。知過去等因緣行業名明。次釋八解脫。一內有等者。內色即內身骨人也。為修八色流光故存骨人。欲界結使難斷故。以不凈心觀外色也。位在初禪能脫自地及下欲界。二者下位在二禪。二禪內凈故壞滅內身骨人。欲惑難斷。故猶觀外不凈之相。三者下除外不凈相。但于定中練八色光明。清凈皎潔故名凈也。住在三禪。四空處者。若滅根本四禪及三背舍等色。一心緣無邊虛空而入定。即觀此定依陰入故有。無常苦空虛誑不實。心生厭背而不受著。五識處者。若舍空緣識入定。即觀此定虛誑不實。而不受著。六無所有處者。若舍識緣無所有入定時。乃至而不受著。七非非想處者。若舍無所有處緣非非想入定時。乃至而不受著。八滅盡等者。背滅受想諸心數法也。諸佛弟子患厭散亂心。欲入定休息以涅槃法安著身中。故云身證而想受滅也。前三等者。位在色界能離自地五欲也。中四等者。位在無色界皆展轉離下地。然前三亦離下。中四亦離自地。互現說耳。后一可知。亦名下背舍因稱解脫果名。二釋會下釋諸疑妨三。初會小

【現代漢語翻譯】現代漢語譯本得名通者。《婆沙》（Vibhasa，論書名）中說，身通（神通之一，指身體的超自然能力）只不過是工巧之術，天耳（神通之一，指聽覺的超自然能力）只不過是聽聞聲音，他心通（神通之一，指了解他人想法的能力）也只是緣於他人的分別念而已。因此，這些都不能稱為『明』（智慧）。宿命通（神通之一，指知曉過去世的能力）能知過去之苦，從而產生強烈的厭離心；天眼通（神通之一，指視覺的超自然能力）能知未來之苦，從而產生強烈的厭離心；漏盡通（神通之一，指斷絕一切煩惱的能力）以正觀斷除迷惑。因此，這三種神通才被稱為『明』。《大論》（Mahaprajnaparamita-sastra，即《大智度論》）中問：『通』和『明』有什麼區別？回答說：直接知曉過去等等，稱為『通』；知曉過去等等的因緣和行業，稱為『明』。接下來解釋八解脫。第一，『內有等者』，『內色』即指內身骨人。爲了修習八色流光而觀想骨人。因為欲界（Kama-dhatu，佛教宇宙觀中的欲界）的結使（Klesha，煩惱）難以斷除，所以用不凈心觀想外色。此位在初禪（Prathama-dhyana，色界的第一禪定），能脫離自地（指初禪）以及下方的欲界。第二，此位在二禪（Dvitiya-dhyana，色界的第二禪定）。二禪內心清凈，所以壞滅內身骨人的觀想。但因為欲惑難以斷除，所以仍然觀想外在不凈之相。第三，此位去除外在不凈之相，只在禪定中修習八色光明。因為清凈皎潔，所以稱為『凈』。住在三禪（Tritiya-dhyana，色界的第三禪定）。『四空處者』，如果滅除根本四禪（Catuh-dhyana，色界的四種根本禪定）以及三背舍（Trayo vimoksha，三種背舍）等色法，一心緣于無邊虛空而入定，就觀察此定依于陰入（Skandha-ayatana，五蘊和十二處）而有，是無常、苦、空、虛誑不實的，內心產生厭背而不受著。『五識處者』，如果捨棄空緣識而入定，就觀察此定虛誑不實，而不受著。『六無所有處者』，如果捨棄識緣無所有而入定時，乃至都不受著。『七非非想處者』，如果捨棄無所有處緣非非想而入定時，乃至都不受著。『八滅盡等者』，背離滅盡受想等心數法。諸佛弟子厭患散亂心，想要入定休息，以涅槃（Nirvana，佛教術語，指解脫）之法安住于身中，所以說『身證而想受滅』。前三等，此位在能離自地五欲。中四等，此位在無都輾轉離下地。然而前三也離下地，中四也離自地，只是互相顯現而說。后一可知。也稱為下背舍因，稱解脫果名。二釋會下釋諸疑妨三。初會小

【English Translation】 English version Those who are named 『possessors of supernormal powers (Abhijnas)』 are described in the Vibhasa (a type of commentary): Physical supernormal power (Riddhi) is merely skillful craftsmanship; divine hearing (Divya-srotra) is merely hearing sounds; and knowing the minds of others (Paracitta-jnana) only relates to the distinct thoughts of others. Therefore, these are not called 『clarity (Vidya).』 Knowing past lives (Purva-nivasanusmriti) leads to great revulsion upon knowing past suffering; divine sight (Divya-cakshus) leads to great revulsion upon knowing future suffering; and the exhaustion of outflows (Asrava-ksaya) through right view (Samyag-drishti) cuts off delusion. Therefore, these three are called 『clarity.』 The Mahaprajnaparamita-sastra asks: What is the difference between 『supernormal power』 and 『clarity?』 The answer is: Directly knowing the past, etc., is called 『supernormal power』; knowing the causes, conditions, and actions of the past, etc., is called 『clarity.』 Next, the eight liberations (Ashta-vimoksha) are explained. First, 『those who have internal, etc.』: 『Internal form』 refers to the internal body of bones. The bone-man is contemplated for the purpose of cultivating the eight-colored radiance. Because the fetters (Klesha) of the desire realm (Kama-dhatu) are difficult to cut off, external forms are contemplated with an impure mind. This stage is in the first dhyana (Prathama-dhyana), which can liberate from its own realm (the first dhyana) and the lower desire realm. Second, this stage is in the second dhyana (Dvitiya-dhyana). Because the second dhyana is internally pure, the contemplation of the internal body of bones is destroyed. However, because the defilements of desire are difficult to cut off, the impure aspects of external forms are still contemplated. Third, this stage removes the impure aspects of external forms and only cultivates the eight-colored radiance in meditation. Because it is pure and bright, it is called 『purity.』 It resides in the third dhyana (Tritiya-dhyana). 『Those in the four formless realms』: If the four fundamental dhyanas (Catuh-dhyana) and the three emancipations (Trayo vimoksha) are extinguished, and one enters samadhi (Samadhi) with a single-minded focus on boundless space, then this samadhi is observed as being dependent on the aggregates and entrances (Skandha-ayatana), and as being impermanent, suffering, empty, false, and unreal. The mind generates revulsion and does not cling to it. 『Those in the realm of consciousness』: If one abandons the condition of space and enters samadhi with consciousness, then this samadhi is observed as being false and unreal, and one does not cling to it. 『Those in the realm of nothingness』: If one abandons the condition of consciousness and enters samadhi with nothingness, then one does not cling to it. 『Those in the realm of neither perception nor non-perception』: If one abandons the condition of nothingness and enters samadhi with neither perception nor non-perception, then one does not cling to it. 『The cessation of extinction, etc.』: Turning away from the cessation of feeling and perception, and other mental phenomena. Disciples of the Buddhas, weary of distracted minds, wish to enter samadhi for rest, placing the Dharma of Nirvana (Nirvana) in their bodies. Therefore, it is said, 『body-witnessed, and perception and feeling cease.』 The first three, etc., are in the stage of being able to leave the five desires of their own realm. The middle four, etc., are in the stage of no all gradually leaving the lower realms. However, the first three also leave the lower realms, and the middle four also leave their own realms, but they are spoken of in terms of mutual manifestation. The last one is knowable. It is also called the cause of the lower emancipation, and the name of the fruit of liberation. The second explanation will explain the doubts and obstacles below. The first meeting is small.

乘不生疑。疏與釋論取法華意會於今經及往生論。論云不生。據決定性。入無餘者。今經云生。是退菩提。取小乘者。疏前會云。正處小行不生要由垂終發大心故生。若無宿種。豈能垂終回小向大。故知與前義不相反。仍釋伏疑既因迴心向大得生。何故至彼卻證小果。故釋云。無漏道熟等。以退大既久習小功深。是故彼佛稱習說小且令證果。或接下再出經論引小之意。今經釋論說至彼土證小果者。意欲別接小乘求生。其若生已。咸慕大乘必不證小。然雖出此意前義為正。二中品下釋中不及下妨。以下下品生彼聞法。應時即發菩提之心。中上生彼何故只證無學果也邪。以大小故難第四品不及九品。解云下以登地速而為答也。中上順習雖證小果。不逾十劫必入初地九品惡重十二大劫。方得出胎。雖發大心更經多劫。方階法忍。故以速證比彼為勝。三大本下通中不出家難。彼明中品云雖不能行作沙門。故云不明出家。長時始終者。謂盡形出家者。就短時者。謂一日一夜也。是知若據短時大本約義亦有。若論長時此經約說亦無。此乃二經事同也。中品中生修因中。疏云十戒者。釋經持沙彌戒也。金銀生像者。南山云。胡漢二彰。謂胡言生像此翻金銀也。善見云生色似色。似即像也。此謂金則生是黃色銀則可染似金。故云生像。

【現代漢語翻譯】現代漢語譯本『乘不生疑』（對『乘』的理解不應產生疑惑）。疏（《觀無量壽經疏》）與釋論（《往生論》）借鑑了《法華經》的意旨，並與本經（《觀無量壽經》）及《往生論》相會通。《往生論》說『不生』，是根據決定往生者而言，指進入無餘涅槃的菩薩。而本經說『生』，是指退轉菩提心，追求小乘果位的人。疏在前面會通時說，真正處於小乘修行的人，若非臨終時發起大乘心，是不能往生的。如果沒有宿世的善根，怎麼能在臨終時回小向大呢？所以可知這與前面的意思並不矛盾。仍然解釋了潛在的疑問：既然因為迴心向大而得以往生，為什麼到了極樂世界反而證得小乘果位呢？所以解釋說，這是因為『無漏道熟』等原因。因為退轉大乘心已經很久，長期修習小乘的功夫很深，所以阿彌陀佛才順應他們的習性，為他們宣說小乘佛法，暫且讓他們證得小乘果位。或者接下來再次引用經論來闡明接引小乘的用意。本經和釋論說往生到極樂世界后證得小乘果位，是爲了特別接引那些求生凈土的小乘修行者。他們一旦往生，都會仰慕大乘佛法，必定不會停留在小乘果位。然而，雖然提出了這種解釋，但前面的解釋才是正確的。二、中品下生者，解釋中品不及下品的疑問。因為下品下生的人往生到極樂世界后，聽聞佛法，應時就能發起菩提心，而中品上生的人往生到極樂世界后，為什麼只證得無學果呢？因為大小乘的根性不同，難以用第四品（指中品上生）來與第九品（指下品下生）相比。解釋說，用下品下生的人登地（菩薩果位）快來回答這個問題。中品上生的人順應自己的習性，雖然證得小乘果位，但不超過十劫必定能進入初地（菩薩果位），而九品往生中罪惡深重的人，需要十二大劫才能脫離胎身。雖然他們也發起了大乘心，但還要經過很多劫才能證得法忍（菩薩果位）。所以用快速證得菩薩果位來與他們相比，下品下生的人更為殊勝。三、大本（《無量壽經》）下，會通中品不出家的疑問。《無量壽經》中說明中品往生的人『雖不能行作沙門』，所以說沒有說明出家。『長時始終者』，是指盡形壽出家的人。『就短時者』，是指一日一夜出家的人。由此可知，如果根據短時出家，那麼《無量壽經》從義理上來說也是有的。如果論及長時出家，那麼本經（《觀無量壽經》）從經文上來說是沒有的。這正是兩部經在事相上相同的地方。中品中生修因中，疏（《觀無量壽經疏》）中說的『十戒』，解釋經文中的『持沙彌戒』。『金銀生像者』，南山律師說，胡漢兩地對此有不同的解釋。胡語稱『生像』，翻譯成漢語就是『金銀』。善見律師說，『生色似色』，『似』就是『像』的意思。這裡說金則『生』是黃色，銀則可以染色使之像金，所以說『生像』。

【English Translation】 English version 『There should be no doubt about the Vehicle (Yana)』 (There should be no doubt about the understanding of 『Yana』). The Commentary (Commentary on the Visualization Sutra) and the Treatise (Rebirth Treatise) draw on the meaning of the Lotus Sutra and connect it with this Sutra (Visualization Sutra) and the Rebirth Treatise. The Rebirth Treatise says 『no rebirth』 based on those who are determined to be reborn, referring to Bodhisattvas who enter Nirvana without remainder. This Sutra says 『rebirth』 referring to those who regress from Bodhicitta and pursue the Small Vehicle. The Commentary says earlier that those who are truly in Small Vehicle practice cannot be reborn unless they arouse the Great Mind at the end of their lives. If there are no roots of goodness from past lives, how can they turn from the Small to the Great at the end of their lives? Therefore, it can be known that this is not contradictory to the previous meaning. It still explains the potential doubt: Since they are able to be reborn because of turning their minds to the Great, why do they attain the Small Vehicle fruit in the Land of Ultimate Bliss? Therefore, it is explained that this is because of 『the ripening of the non-outflow path』 and other reasons. Because they have regressed from the Great Vehicle for a long time and have practiced the Small Vehicle deeply, Amitabha Buddha accords with their habits and speaks the Small Vehicle Dharma for them, temporarily allowing them to attain the Small Vehicle fruit. Or, the scriptures and treatises are quoted again to clarify the intention of receiving the Small Vehicle. This Sutra and the Treatise say that those who are reborn in the Land of Ultimate Bliss attain the Small Vehicle fruit in order to especially receive those Small Vehicle practitioners who seek rebirth in the Pure Land. Once they are reborn, they will all admire the Great Vehicle Dharma and will definitely not remain in the Small Vehicle fruit. However, although this explanation is put forward, the previous explanation is correct. 2. Those reborn in the Lower Grade of the Middle Class explain the doubt that the Middle Grade is not as good as the Lower Grade. Because those reborn in the Lowest Grade of the Lower Class can arouse Bodhicitta immediately after hearing the Dharma after being reborn in the Land of Ultimate Bliss, why do those reborn in the Upper Grade of the Middle Class only attain the fruit of no more learning? Because the roots of the Great and Small Vehicles are different, it is difficult to compare the fourth grade (referring to the Upper Grade of the Middle Class) with the ninth grade (referring to the Lowest Grade of the Lower Class). It is explained that the answer to this question is that those reborn in the Lowest Grade of the Lower Class quickly attain the ground (Bodhisattva fruit). Those reborn in the Upper Grade of the Middle Class follow their habits and although they attain the Small Vehicle fruit, they will definitely enter the first ground (Bodhisattva fruit) within ten kalpas, while those with heavy sins in the nine grades of rebirth need twelve great kalpas to get out of the womb. Although they also arouse the Great Mind, they still need to go through many kalpas to attain Dharma endurance (Bodhisattva fruit). Therefore, comparing them with the quick attainment of Bodhisattva fruit, those reborn in the Lowest Grade of the Lower Class are more superior. 3. Under the Great Sutra (Infinite Life Sutra), the doubt that the Middle Grade does not leave home is reconciled. The Infinite Life Sutra states that those reborn in the Middle Grade 『although they cannot practice as a Shramana』, so it is said that there is no mention of leaving home. 『Those who are always long-term』 refers to those who leave home for the rest of their lives. 『Those who are short-term』 refers to those who leave home for one day and one night. From this, it can be known that if based on short-term leaving home, then the Infinite Life Sutra also has it in terms of meaning. If discussing long-term leaving home, then this Sutra (Visualization Sutra) does not have it in terms of the text. This is exactly where the two sutras are the same in terms of phenomena. In the causes of cultivation for those reborn in the Middle Grade of the Middle Class, the Commentary (Commentary on the Visualization Sutra) says 『ten precepts』, explaining 『holding the Shramanera precepts』 in the sutra. 『Gold and silver are like images』, Lawyer Nanshan said that there are different explanations for this in the Hu and Han regions. The Hu language calls 『like images』 which translates to 『gold and silver』 in Chinese. Lawyer Shanjian said, 『The color of life is like color』, 『like』 means 『image』. Here it says that gold is 『life』 is yellow, and silver can be dyed to look like gold, so it is said 『like images』.

若爾生像此方之言何謂胡語邪。答謂五竺之北胡地言音有涉漢者。故謂生像胡人重譯又卻入漢。故存胡音。中品下生修因中。經云孝養父母行世仁慈。此凡夫善不能伏惑。豈預中輩。疏前判位中輩人常別教十信。即圓五品。斯由垂終善友廣說阿彌陀佛隨順本性取極樂國。及談法藏稱理髮愿。行者聞已解悟大乘。發回向心求生凈土。經雖不云發回向心。既聞廣說豈不迴心。特是影略。臨終發心心猛利故。能入別圓外凡初位。通伏頓伏。故令世善當此品位。大師唯就大乘三位對於九品。深有其致。生后利益中過一小劫成阿羅漢。問到彼證小皆順本習。今此行人本習世善。是人天因非聲聞行。至彼那得阿羅漢邪。答孝養仁慈大小基址。何教不談。而其阿含偏論此善以果驗因。是依三藏行孝順等。雖行世善心在無常。既久標心無漏道熟。故證小果。第十六下三品人造罪輕重值緣得滅。為往生因。須知經意為易解故。以三業等惡滅。為下三品因。迴向凡小為中三品因。以大乘諸善為上三品因。此乃上下互相顯映為觀法境。若稱實觀依義而說。大小善惡逐迴向心隨滅罪力。淺深階位各論九品。今之三人聞法稱佛。雖業障滅全未伏惑。位在名字故屬下三。若滅罪心利入別圓外凡。即中三品。能至內凡即上三品。阇王悔逆得無根信。是

其類也。下品上生經云雖不誹方等經典者。此品不謗顯罪猶輕。至下一品云五逆十惡具諸不善。則謗經等一切惡業無不造作。故言具也。圓頓教說罪無輕重悔則皆滅。如仙預殺諸婆羅門。地獄三念知謗方等。心生改悔即生佛國。下品中生經偷僧祇物盜現前僧物者。所盜之物不出四種常住。一常住常住。謂眾僧廚庫寺舍眾具。華果樹林田園仆畜等。以體通十方不可分用故。二十方常住。如僧家供僧常食。體通十方唯局本處。三者現前現前謂僧得之物。四十方現前。如亡五眾輕物。若未羯磨從十方僧得罪。若已羯磨望現前僧得罪。則屬第三現前現前盜前二種。名偷僧祇物。盜后二種名現前僧物。不凈說法者。但求名利非益物也。無有慚愧者。屏處為惡不。慚于天。顯露為惡不愧於人。慚愧猶羞恥也。下品下生疏釋修因中二。初稱無下明唸佛滅罪。二引大論問答二。初問云下約少時責。二是心下約猛心答。此猛利心從二緣發。一值善友二為苦逼心怖惡道耳聽佛名。是故牢強至誠稱念。既境勝心猛故時少功多。能超百年悠悠願力若此二緣猛心不發。此人乃是合墮地獄也。二明利益二。初疏科。二釋經二。初夫人悟道。經豁然大悟逮無生忍者。以凡夫心聞十六觀。即聞即修頓入圓住。蓋由了知依正應色即報即法非縱非橫三一融妙

。全心作佛全心是佛。能所既忘思議泯絕。三德秘藏當念頓開。是故名為豁然大悟。悟通觀行及相似位。是故特云逮無生忍。顯此大悟的在分真。若十六觀非妙宗者。豈令當機頓入圓位。經文結益顯此觀門非偏非漸。信不可用事相銷文。二明侍女發心。經文但云。發無上正等覺心。是何位邪。經示夫人無生忽后。別云發心驗非真發。凈名疏云。菩薩柔順忍方有發義。故多約相似明發心位。名字觀行亦有發義。去無生遠故下得論。大段第三流通分。金光明疏云。流名下澍通名不壅。欲使正法之水從今以澍當。聖教筌罤不壅于來世。是故此下舉名舉益勸人修習。若不爾者。安令法水下澍不壅。疏二初總別分科。二隨科解釋。今經兩處流通觀道。初于王宮佛自囑勸。次回靈鷲阿難備述。初文自四。初列名教持二。初阿難問二。初當何下問經名。疏云言義非一等者。經文別示三種凈業十六妙觀。未審以何而為總目二。初法下問持法。二如來答二。初佛答前問。觀之一字心觀妙宗也。極樂三聖實相圓體也。此從宗體而立此名。凈除業障極至五逆。生諸佛前該於九品。此名從用總此三義即是釋名。此四既圓即當教相。故示二名五章意足。信今釋題冥符佛旨。二汝當下答后問。無令忘失即是念心。念心能成欲等四法。良以欲進巧慧一

【現代漢語翻譯】現代漢語譯本全心作佛就是全心是佛。能與所的概念都已忘卻，思慮和議論也完全停止。佛性的三種奧秘寶藏（法身、報身、應身）應當在當下頓悟開啟。因此，這被稱為『豁然大悟』。這種頓悟貫通了觀行位和相似位，所以特別說是『逮無生忍』。這表明真正的大悟在於證得分真即部分證得真如。如果《十六觀經》不是天臺宗的精妙教義，怎麼能讓修習者當下進入圓教的果位呢？經文結尾的利益說明這個觀門既不是偏頗的，也不是漸進的。因此，不能用表面的事相來解釋經文。二、說明侍女發心。經文只說『發無上正等覺心』，這是什麼位次呢？經文顯示夫人證得無生忍之後，又特別提到發心，證明這不是真正的發心。智顗的《凈名疏》說，菩薩在柔順忍位才真正有發心的意義，所以大多在相似位上說明發心。名字位和觀行位也有發心的意義，但距離無生忍還很遠，所以下面可以討論。大段第三部分是流通分。《金光明疏》說，『流』是向下傾注，『通』是不阻塞。希望正法之水從現在開始向下傾注，聖教的法網不要阻塞到未來世。因此，下面舉出經名和利益，勸人修習。如果不是這樣，怎麼能使法水向下傾注而不阻塞呢？疏文分為兩部分：一是總別分科，二是隨科解釋。這部經中有兩處流通觀道，一處是在王宮中佛親自囑咐勸勉，另一處是在靈鷲山阿難詳細敘述。第一部分分為四個小部分：一是列出經名教人受持，二是阿難提問。首先，『當何』是問經名。疏文說，經文的意義不止一種。經文分別顯示了三種凈業和十六種妙觀，不知道用什麼來總括。其次，『初法』是問受持的方法。二是如來回答，首先，佛回答前面的問題。『觀』字是心觀，是天臺宗的精妙教義。極樂世界的三聖是實相的圓滿本體。這是從宗體來立這個經名。『凈除業障』，最嚴重可以消除五逆重罪，『生諸佛前』，包括九品往生。這個名稱是從作用來總括這三種意義，這就是解釋經名。這四種意義既然圓滿，就相當於教相，所以顯示了兩個經名，五個章節的意義就足夠了。相信現在解釋經名與佛的旨意暗合。二是『汝當』是回答後面的問題。『無令忘失』就是念心。念心能夠成就欲、進、巧、慧四種法門。因為有愿欲、精進、巧妙和智慧

【English Translation】 English version To wholeheartedly become Buddha is to have the whole heart as Buddha. When the distinction between subject and object is forgotten, and thoughts and discussions cease, the three secret treasures of Buddhahood (Dharmakaya, Sambhogakaya, Nirmanakaya) should be instantly opened in the present moment. Therefore, this is called 'sudden enlightenment'. This enlightenment connects the stages of contemplation and practice (觀行位) and resemblance (相似位), so it is specifically said to 'attain the patience of non-birth' (逮無生忍). This shows that true enlightenment lies in attaining partial realization of suchness (分真). If the 'Sixteen Contemplations Sutra' (《十六觀經》) were not the exquisite teachings of the Tiantai school, how could it enable practitioners to instantly enter the perfect teaching's fruition stage (圓位)? The concluding benefits in the sutra demonstrate that this method of contemplation is neither biased nor gradual. Therefore, one should not interpret the sutra using superficial phenomena. 2. Explaining the Maidservants' Aspiration. The sutra only says 'aroused the unsurpassed, complete, and perfect enlightenment mind' (發無上正等覺心). What stage is this? The sutra shows that after the lady attained the patience of non-birth (無生忍), it specifically mentions the arising of aspiration, proving that this is not a true arising of aspiration. Zhiyi's 'Commentary on the Vimalakirti Sutra' (《凈名疏》) says that Bodhisattvas only truly have the meaning of arising aspiration at the stage of gentle endurance (柔順忍), so it is mostly explained as arising aspiration at the stage of resemblance (相似位). The stages of name and practice (名字位 and 觀行位) also have the meaning of arising aspiration, but they are far from the patience of non-birth, so it can be discussed below. The third major section is the circulation section (流通分). The 'Golden Light Sutra Commentary' (《金光明疏》) says that 'circulation' (流) is pouring downwards, and 'thoroughfare' (通) is not obstructed. It is hoped that the water of the true Dharma will pour down from now on, and the net of the holy teachings will not be obstructed into future generations. Therefore, the name and benefits are mentioned below to encourage people to practice. If this were not the case, how could the water of the Dharma pour down without obstruction? The commentary is divided into two parts: first, general and specific classification, and second, explanation according to the classification. There are two places in this sutra where the path of contemplation is circulated, one in the royal palace where the Buddha personally exhorted and encouraged, and the other on Vulture Peak where Ananda narrated in detail. The first part is divided into four small parts: first, listing the sutra's name to teach people to uphold it, and second, Ananda's questions. First, '當何' asks the sutra's name. The commentary says that the meaning of the sutra is not just one. The sutra separately shows the three pure karmas and the sixteen wonderful contemplations, and it is not known what to use to summarize them. Second, '初法' asks about the method of upholding. Second, the Tathagata answers, first, the Buddha answers the previous question. The word 'contemplation' (觀) is mental contemplation, which is the exquisite teaching of the Tiantai school. The three sages of the Pure Land (極樂世界的三聖) are the perfect essence of reality. This name is established from the essence of the teaching. 'Purifying karmic obstacles' (凈除業障) can eliminate even the most serious sins of the five rebellious acts (五逆), and 'born before all Buddhas' (生諸佛前) includes the nine grades of rebirth (九品往生). This name summarizes these three meanings from the perspective of function, which is the explanation of the sutra's name. Since these four meanings are complete, they are equivalent to the teaching's characteristics, so the two sutra names are shown, and the meaning of the five chapters is sufficient. It is believed that the current explanation of the sutra's name secretly matches the Buddha's intention. Second, '汝當' answers the latter question. 'Do not let it be forgotten' (無令忘失) is the mind of mindfulness (念心). The mind of mindfulness can accomplish the four dharmas of desire, effort, skill, and wisdom (欲、進、巧、慧). Because there are aspiration, diligence, skill, and wisdom.

心。若其忘失皆不成就。佛令不忘則具五法。受持之功于茲盡矣。二舉益勸修三。初明生善滅惡二。初次明下直明生見佛善。能見彌陀及二菩薩真法之身。生善極也。以深比淺何善不生。二善男下況顯滅生死罪。聞名是聞慧。憶念是修慧。舉聞之劣況其修勝。行者應知前無忘失。亦是憶念然屬方便。今之憶念乃是正修。名同義異善須分別。二明身勝友勝二。初唸佛下喻白蓮明身勝。分陀利者此云白蓮華。涅槃云。水生華中分陀利最為第一。顯修圓觀超餘一切修道之人。即七方便也。二觀音下類補處明友勝。二聖本修圓唸佛定。今為補處。行者今修亦是此定。位雖高下所修法同。故可為友。其猶世人道術之交。豈分貴賤。三當坐下明得果起行。事相解釋。菩提樹下坐金剛臺。此處成佛名為道場。事本表理。今觀本性彌陀覺體。此體即是所坐道場所生佛家。理一義異名場名家。此理為場坐必得果。此理為家生必起行。果即分果行即真修。此觀本期分證之果無功用行。欲以病行及嬰兒行度眾生故。修唸佛觀求生凈土。生彼速獲故云當坐。三結名下結名付囑。經好持者。好即妙也。以不縱橫絕思議心。方能受持此經章句。別文既妙。是故能持經之總名。上以三一融妙釋者。意在於此此寄阿難囑今人也。四歡喜下眾聞歡喜。言三

【現代漢語翻譯】現代漢語譯本：心。如果忘失了，一切都不能成就。佛陀教導不要忘失，就能具備五種功德。受持此經的功德就在於此了。第二部分是勸勉修行。分為兩點：一是闡明生善滅惡，二是闡明身勝友勝。首先闡明生善滅惡。初次闡明之下，直接闡明生見佛的善處。能夠見到阿彌陀佛和兩位菩薩的真法之身，這是生善的極致。以深奧的比喻淺顯的道理，還有什麼善不能產生呢？第二點，『善男子』以下，比況顯示滅生死罪。聞名是聞慧，憶念是修慧。舉出聽聞的微小功德，來比況修行的殊勝。修行人應該知道，前面的『無忘失』也是憶念，但屬於方便。現在的憶念才是真正的修行。名稱相同，意義不同，需要仔細分辨。第二部分闡明身勝友勝。首先，『唸佛』以下，用白蓮花比喻，闡明自身殊勝。『分陀利』，這裡翻譯為白蓮花。《涅槃經》說：『水中所生的花中，白蓮花最為第一。』顯示修習圓觀，超越其他一切修道之人，也就是七方便。第二點，『觀音』以下，比類補處，闡明朋友殊勝。觀世音菩薩和大勢至菩薩本來修習圓滿的唸佛禪定，現在作為補處菩薩。修行人現在修習的也是這種禪定。雖然地位有高下，但所修的法相同，所以可以作為朋友。這就像世人道術上的交往，哪裡會區分貴賤呢？第三部分，『當坐』以下，闡明得果起行，這是從事相上解釋。在菩提樹下，坐在金剛座上，在這裡成佛，稱為道場。事相本來就表述理體。現在觀想本性彌陀的覺悟之體，這個體性就是所坐的道場，所生的佛家。理體相同，意義不同，一個叫道場，一個叫佛家。以這個理體為道場，安坐必定得果；以這個理體為佛家，出生必定起行。果就是分證之果，行就是真修。這種觀想本來期望獲得分證的果位，達到無功用行，想要用帶病之行和嬰兒之行來度化眾生，所以修習唸佛觀，求生凈土。往生到那裡迅速獲得成就，所以說『當坐』。第三部分，『結名』以下，總結經名，付囑流通。『經好持者』，『好』就是妙的意思。以不縱橫分別、斷絕思議的心，才能受持這部經的章句。別行既然如此微妙，所以能夠總持這部經的總名。上面用三一融妙來解釋，意圖就在於此。這裡是阿難寄託佛的囑咐給現在的人。第四部分，『歡喜』以下，大眾聽聞后歡喜，不再贅述。 English version: The mind. If it is forgotten, nothing can be accomplished. The Buddha teaches not to forget, then one possesses five virtues. The merit of upholding this sutra is exhausted here. The second part is to encourage cultivation, in two points: first, to clarify the generation of good and the eradication of evil; second, to clarify the superiority of self and the superiority of friends. First, clarify the generation of good and the eradication of evil. Below the initial clarification, directly clarify the goodness of seeing the Buddha. Being able to see the true Dharma body of Amitabha (Amitābha - Infinite Light) Buddha and the two Bodhisattvas (Bodhisattva - Enlightenment Being) is the ultimate in generating good. Using profound metaphors for simple principles, what good cannot be generated? The second point, 'Good men' below, compares and reveals the eradication of the sins of birth and death. Hearing the name is hearing wisdom; remembering is cultivating wisdom. Raising the small merit of hearing to compare with the superiority of cultivation. Practitioners should know that the previous 'non-forgetting' is also remembering, but it belongs to skillful means. The current remembering is true cultivation. The names are the same, but the meanings are different, and one must carefully distinguish them. The second part clarifies the superiority of self and the superiority of friends. First, 'Reciting the Buddha' below, uses the white lotus as a metaphor to clarify the superiority of self. 'Pundarika (Puṇḍarīka)' here is translated as white lotus. The Nirvana Sutra (Nirvāṇa Sūtra) says: 'Among the flowers born in water, the white lotus is the most supreme.' It shows that cultivating the perfect contemplation surpasses all other cultivators, which are the seven expedients. The second point, 'Avalokiteshvara (Avalokiteśvara)' below, compares the position of successor to clarify the superiority of friends. Avalokiteshvara Bodhisattva and Mahasthamaprapta (Mahāsthāmaprāpta) Bodhisattva originally cultivated the perfect Buddha-recitation samadhi (samādhi - concentration), and now serve as successor Bodhisattvas. Practitioners now cultivate this samadhi as well. Although the positions are high and low, the Dharma they cultivate is the same, so they can be friends. This is like the worldly interaction of Taoist arts, where would there be a distinction between noble and lowly? The third part, 'When sitting' below, clarifies the attainment of fruit and the arising of practice, which is explained from the perspective of phenomena. Under the Bodhi tree (Bodhi - Awakening), sitting on the Vajra seat (Vajra - Diamond), becoming a Buddha here is called the Bodhimanda (Bodhimanda - place of enlightenment). Phenomena originally express the principle. Now contemplate the awakened essence of the inherent nature Amitabha, this essence is the Bodhimanda where one sits, the Buddha family where one is born. The principle is the same, but the meanings are different, one is called Bodhimanda, one is called Buddha family. Taking this principle as the Bodhimanda, sitting will surely attain fruit; taking this principle as the Buddha family, birth will surely give rise to practice. The fruit is the fruit of partial realization, and the practice is true cultivation. This contemplation originally expects to obtain the fruit of partial realization, reaching the state of effortless practice, wanting to use the practice with illness and the practice of an infant to liberate sentient beings, so cultivate the Buddha-recitation contemplation, seeking rebirth in the Pure Land. Rebirth there is quickly attained, so it is said 'When sitting'. The third part, 'Concluding the name' below, summarizes the sutra's name and entrusts its circulation. 'The sutra is easy to uphold', 'easy' means wonderful. With a mind that does not discriminate horizontally or vertically, and cuts off conceptual thought, one can uphold the chapters and verses of this sutra. Since the specific practices are so subtle, one can uphold the general name of this sutra. The above uses the three-in-one fusion of subtlety to explain, the intention is here. Here, Ananda (Ānanda) entrusts the Buddha's instructions to people of the present. The fourth part, 'Joyfully' below, the assembly rejoices after hearing, no further elaboration.

【English Translation】 The mind. If it is forgotten, nothing can be accomplished. The Buddha teaches not to forget, then one possesses five virtues. The merit of upholding this sutra is exhausted here. The second part is to encourage cultivation, in two points: first, to clarify the generation of good and the eradication of evil; second, to clarify the superiority of self and the superiority of friends. First, clarify the generation of good and the eradication of evil. Below the initial clarification, directly clarify the goodness of seeing the Buddha. Being able to see the true Dharma body of Amitabha (Amitābha - Infinite Light) Buddha and the two Bodhisattvas (Bodhisattva - Enlightenment Being) is the ultimate in generating good. Using profound metaphors for simple principles, what good cannot be generated? The second point, 'Good men' below, compares and reveals the eradication of the sins of birth and death. Hearing the name is hearing wisdom; remembering is cultivating wisdom. Raising the small merit of hearing to compare with the superiority of cultivation. Practitioners should know that the previous 'non-forgetting' is also remembering, but it belongs to skillful means. The current remembering is true cultivation. The names are the same, but the meanings are different, and one must carefully distinguish them. The second part clarifies the superiority of self and the superiority of friends. First, 'Reciting the Buddha' below, uses the white lotus as a metaphor to clarify the superiority of self. 'Pundarika (Puṇḍarīka)' here is translated as white lotus. The Nirvana Sutra (Nirvāṇa Sūtra) says: 'Among the flowers born in water, the white lotus is the most supreme.' It shows that cultivating the perfect contemplation surpasses all other cultivators, which are the seven expedients. The second point, 'Avalokiteshvara (Avalokiteśvara)' below, compares the position of successor to clarify the superiority of friends. Avalokiteshvara Bodhisattva and Mahasthamaprapta (Mahāsthāmaprāpta) Bodhisattva originally cultivated the perfect Buddha-recitation samadhi (samādhi - concentration), and now serve as successor Bodhisattvas. Practitioners now cultivate this samadhi as well. Although the positions are high and low, the Dharma they cultivate is the same, so they can be friends. This is like the worldly interaction of Taoist arts, where would there be a distinction between noble and lowly? The third part, 'When sitting' below, clarifies the attainment of fruit and the arising of practice, which is explained from the perspective of phenomena. Under the Bodhi tree (Bodhi - Awakening), sitting on the Vajra seat (Vajra - Diamond), becoming a Buddha here is called the Bodhimanda (Bodhimanda - place of enlightenment). Phenomena originally express the principle. Now contemplate the awakened essence of the inherent nature Amitabha, this essence is the Bodhimanda where one sits, the Buddha family where one is born. The principle is the same, but the meanings are different, one is called Bodhimanda, one is called Buddha family. Taking this principle as the Bodhimanda, sitting will surely attain fruit; taking this principle as the Buddha family, birth will surely give rise to practice. The fruit is the fruit of partial realization, and the practice is true cultivation. This contemplation originally expects to obtain the fruit of partial realization, reaching the state of effortless practice, wanting to use the practice with illness and the practice of an infant to liberate sentient beings, so cultivate the Buddha-recitation contemplation, seeking rebirth in the Pure Land. Rebirth there is quickly attained, so it is said 'When sitting'. The third part, 'Concluding the name' below, summarizes the sutra's name and entrusts its circulation. 'The sutra is easy to uphold', 'easy' means wonderful. With a mind that does not discriminate horizontally or vertically, and cuts off conceptual thought, one can uphold the chapters and verses of this sutra. Since the specific practices are so subtle, one can uphold the general name of this sutra. The above uses the three-in-one fusion of subtlety to explain, the intention is here. Here, Ananda (Ānanda) entrusts the Buddha's instructions to people of the present. The fourth part, 'Joyfully' below, the assembly rejoices after hearing, no further elaboration.

義者。一遇人。二聞法。三得果。文出大論義歸此經。人既是佛。佛必具足四無礙智。謂法義詞及以樂說。說觀佛法離於錯謬。故名清凈。今遇此人寧不歡喜。法是觀法。一十六門曲盡其妙。能令凡心入深三昧。離虛設故名為清凈。聞如是法豈不歡喜。果即修觀克獲之果。韋提希等聞法即修登分真果。侍女諸天得相似果。目連阿難同佛化機。或能增道莫測淺深。各以離惑名為清凈。得如是果豈不歡喜。此三相由。得果由法法由人說。彼眾歡喜具茲三義。我於今日雖面不睹金容。而為妙智所被。又得聞此微妙觀法。但未獲果。是故闕于第三喜耳。二崛山流通二初耆山下佛步空還。前赴請時從崛山沒。于王宮出。今步虛空還於崛山。二俱神通前隱后顯者。前欲施化化法未成。故但密往。今宣妙觀當機已益。欲使同遵此法。是故現變彰灼而還。二次阿下阿難重述。王宮機悟崛山未知。故遣重宣普令信受。阿難所述即是佛言。是以文云聞佛所說皆大歡喜。理合同前三義故喜。

觀無量壽佛經疏妙宗鈔卷第六

【現代漢語翻譯】現代漢語譯本：所謂『義』，包含三個方面：一是遇到說法之人（遇人），二是聽聞佛法（聞法），三是獲得果報（得果）。文句出自《大智度論》，意義歸屬於此經。《觀無量壽佛經》認為人即是佛，佛必定具足四無礙智，即法無礙智、義無礙智、詞無礙智以及樂說無礙智。所說的觀佛法遠離錯謬，所以名為清凈。如今遇到這樣的人，怎能不歡喜呢？法是指觀想之法，十六觀門曲盡其妙，能夠使凡夫之心進入甚深三昧，遠離虛假設定，所以名為清凈。聽聞這樣的佛法，豈能不歡喜呢？果是指修習觀想所獲得的果報。韋提希夫人等人聽聞佛法后立即修習，證得真實的果位。侍女和諸天得到相似的果報。目連（Maudgalyayana）和阿難（Ananda）是佛陀教化的重要對象，或許能夠增長道業，深淺不可測度，各自因為遠離迷惑而名為清凈。得到這樣的果報，豈能不歡喜呢？這三種歡喜的因由是：獲得果報是由於佛法，佛法是由於說法之人。彼等大眾的歡喜具備這三種意義。我於今日雖然沒有親眼見到佛陀的金容，卻被佛陀的妙智所加被，又聽聞了這微妙的觀想之法，只是尚未獲得果報，所以缺少第三種歡喜罷了。二、從耆阇崛山（Grdhrakuta Mountain）流通：一是佛陀從耆阇崛山下，凌空返回。之前應邀前往時，是從耆阇崛山隱沒，在王宮顯現。如今凌空返回耆阇崛山。兩次都示現神通，前一次是隱沒，后一次是顯現。前一次是爲了施予教化，但教化尚未完成，所以只是秘密前往。如今宣說了微妙的觀想之法，當機者已經受益，想要使大眾共同遵從此法，所以顯現變化，彰明昭著而返回。二是阿難（Ananda）的重述。王宮中的人已經領悟，但耆阇崛山的人還不知道，所以派遣阿難重新宣說，普遍使大眾信受。阿難所說就是佛陀所說，因此經文中說『聞佛所說，皆大歡喜』。道理與前面的三種意義相同，所以歡喜。

【English Translation】 English version: The meaning of '義' (yi, meaning) encompasses three aspects: first, encountering a person who expounds the Dharma (遇人, yu ren); second, hearing the Dharma (聞法, wen fa); and third, attaining the fruit of practice (得果, de guo). The phrases originate from the Mahaprajnaparamita-sastra (大智度論, Da Zhi Du Lun), and their significance is attributed to this sutra. The Contemplation Sutra considers a person to be a Buddha, and a Buddha must possess the Four Unimpeded Wisdoms, namely, unobstructed wisdom in Dharma, meaning, language, and eloquent exposition. The contemplation of the Buddha's Dharma is free from errors, hence it is called purity. Now, encountering such a person, how can one not rejoice? The Dharma refers to the method of contemplation; the sixteen contemplations exhaust its subtleties, enabling ordinary minds to enter deep samadhi, and being free from false constructs, it is called purity. Hearing such Dharma, how can one not rejoice? The fruit refers to the result obtained from practicing contemplation. Queen Vaidehi (韋提希, Wei Ti Xi) and others, upon hearing the Dharma, immediately practiced and attained the true fruit. The maids and devas attained similar fruits. Maudgalyayana (目連, Mu Lian) and Ananda (阿難, Ananda) are important recipients of the Buddha's teachings, and perhaps they can increase their progress on the path, the depth of which is immeasurable, each being called purity because of being free from delusion. Attaining such a fruit, how can one not rejoice? These three causes of joy are: attaining the fruit is due to the Dharma, and the Dharma is due to the person who expounds it. The joy of the assembly possesses these three meanings. Although I have not seen the golden countenance of the Buddha today, I am blessed by the Buddha's wonderful wisdom, and I have also heard this subtle method of contemplation, but I have not yet attained the fruit, so I lack the third joy. Secondly, the dissemination from Grdhrakuta Mountain (耆阇崛山, Qi She Jue Shan): First, the Buddha descends from Grdhrakuta Mountain, returning through the air. Previously, when invited, he disappeared from Grdhrakuta Mountain and appeared in the royal palace. Now, he returns to Grdhrakuta Mountain through the air. Both times, he manifested supernatural powers; the first time was a disappearance, and the second time was an appearance. The first time was to bestow teachings, but the teachings were not yet complete, so he went secretly. Now that he has expounded the subtle method of contemplation, those who are ready have benefited, and he wants to enable the assembly to follow this Dharma, so he manifests changes, clearly and obviously returning. Second, Ananda's (阿難, Ananda) restatement. The people in the royal palace have already understood, but the people on Grdhrakuta Mountain do not yet know, so he sends Ananda to restate it, universally enabling the assembly to believe and accept it. What Ananda says is what the Buddha says, therefore the sutra says, 'Hearing what the Buddha said, everyone rejoiced greatly.' The principle is the same as the previous three meanings, so they rejoice.